
IHthiiiHiiiiiiiilriliHiiliiiiHHiiHiiiii^ 



THE 

SCRIPTURE DOCTRINE 

OF 

CHRISTIAN PERFECTION 

STATED AND DEFENDED: 

WITH 

PRACTICAL ILLUSTRATIONS AND ADVICES. 
IN A SERIES OF LECTURES. 

BY REV. GEORGE PECK, D. D. 



ABRIDGED FROM THE AUTHOR'S LARGER WORK. 



PUBLISHED BY LANE & SCOTT, 

200 Mulberry-street. 
JOSEPH LO POKING, PRINTER. 
1851. 




Entered, according to Act of Congress, in the year 1845, by 
G. Lane & C. B. Tippett, in the Clerk's Office of the District 
Court of the Southern District of New-York. 

MN 24 tsoa 



I^W Theol. £tolDt 



1 



ADVERTISEMENT. 



This abridgment of the work upon Christian 
Perfection has been prepared in accordance with 
the suggestions of several friends in whose judg- 
ment I repose great confidence, (among them 
my highly-esteemed friend Bishop Hamline,) for 
the purpose of meeting the wants of common 
readers. I have only left out such portions of 
the original work as are more particularly inte- 
resting to scholars and theologians, and would 
scarcely be read by any other. The present 
work will be found, as a book upon the great 
doctrine of entire sanctijication, complete in all 
its parts, while it is divested of the scholastic 
matter which, however important to ministers 
ajid students, prevents the general circulation 
of the original work among the people. Though 
I have retained some arguments and criticisms 
which may be beyond the reach of several 



iv ADVERTISEMENT. 

classes of readers, yet they are so few that it 
is hoped they will not be deemed objectionable ; 
and as it may be fairly presumed that they may 
be quite valuable to several other classes, who 
may not take the pains to read the larger work, 
they will upon the whole enhance the value of 
the present volume. 

My great object in this publication is that of 
aiding in the work of "spreading Scriptural 
holiness over the land." And if my humble 
efforts shall in any measure contribute to this 
object, the earnest desire of my heart will be 
granted, and the great Author of all good shall 
have the praise. 

G. Peck. 

NeiO'Yorh Feb 24, 1845. 



CONTENTS. 



LECTURE I. Page 
We must leave Elementary Principles ... 7 

LECTURE II. 
The Nature of Perfection 27 

LECTURE III. 
Theories on the Doctrine of Perfection — Wesleyan 
Theories 47 

LECTURE IV. 
New Theoiy ....... 77 

LECTURES V-VII. 
Objections to the Doctrine of Christian Perfection 
considered 101-155 

LECTURE VIII. 
Period when Believers may be entirely sanctified — 
Errors concerning ...... 179 

LECTURE IX. 
Direct Scripture Proofs 205 

LECTURE X. 



The Way to the Attainment of Christian Perfectic«i 243 

LECTURE XI. 
The Motives and Reasons for seeking Entire Sanc- 



tification 268 

LECTURE XII. 
The Evidences of Entire Sanctification . . . 287 

LECTURE XIII. 
Address to Professors of Christian Perfection . 308 



BISHOP HAMLINE'S RECOMMENDATION. 



Brother Elliott,* — Probably this book 
has obtained a circulation in some parts of tlie 
Methodist Church commensurate with its value ; 
but in other regions it is scarcely yet introduced 
among the people, and even some of the preach- 
ers have not read it. This I regret, as I am 
confident that the cause of vital religion would 
be extensively subserved by its being generally 
perused in a spirit of serious inquiry after truth. 

No weighty Christian doctrine inculcated in 
pur standard works, and preached by our minis- 
ters, has so signally failed to exert its proper 
practical effects on the church as that of Chris- 
tian perfection. The doctrine of original sin is 
so beUeved by a million of our members as to 
have impressed on their consciences a distress- 
ing conviction of their moral depravity and their 
utter helplessness. The doctrine of atonement 
is so preached that hundreds of thousands have 
struggled not in vain to plunge in the fountain 
for sin and uncleanness. The doctrine of re- 
generation by the Holy Spirit is so inculcated 
tl^at by far the largest portion of our members 

* This notice was first published in the Western 
Chriitiau Advocate. 



viii 



RECOMMENDATION. 



are born of the Holy Ghost. In a word, every 
cardinal doctrine embraced in our creed and in 
our pastoral ministrations seems to be exten- 
sively and encouragingly practical, except that 
of Christian perfection. This last seems to be 
a mere speculation in the church, so far as forty- 
nine fiftieths of her members are concerned. 
Were any other important doctrine, confessedly 
experimental in its aim, to gain so little influ- 
ence over our members, we should be thrown 
into a state bordering on despair, and should be 
in danger of concluding either that the doctrine 
itself is false, or that the church is almost uni- 
versally skeptical in regard to it. What if not 
more than one in forty or fifty of our members 
were convicted of sin, or were regenerated and 
pardoned ! Yet the doctrine in question is con- 
fessed to be as practical in its aims, and as 
available for Christian comfort and advance- 
ment, as any doctrine of revelation. While it 
is practical with one among scores, it is in- 
tended to be so with every regenerated member 
of the church ; and why it is not is an important 
question. 

Doubtless one reason is, that no other doctrine 
of its class is so uninfluential on the ministry. 
Our preachers, for the most part, do not enjoy 
perfect love. I believe a great number of them 
are seeking it ; and a much larger proportion of 
them than the private members enjoy it. Yet 
the majority of them are without it, and are striv- 
ing to preach the gospel without it. But how 
can they preach this doctrine of the gospel while 



R E C o yi M E X D A r 1 X . 



ix 



it is inoperative on their own hearts ? Their 
successful vindication of the doctrine is self- 
reproach. Themselves are condemned by every 
forcible appeal they make to the people on this 
subject. How can they urge others forward 
while they stand back ? How reprove them 
while themselves need reproof? "Thou that 
sayest a man should not steal, dost thou steal ?" 
is an interrogation just as suitable in this case as 
where outward acts or morals are concerned. 

But another reason why the doctrine of Chris- 
tian perfection is not more practical is the icant 
of information. The doctrine has been much 
abused. Especially of late, the " Perfectionists" 
and (between them as in the extreme of error, 
and the Wesleyans who take their views from 
the Bible) a great variety of errorists have so 
industriously propagated opinions more or less 
variant (but not grossly) from the Scriptures, 
that it requires careful and industrious study to 
distinguish truth from error, and settle the mind 
in a clear and steadfast apprehension of the na- 
ture and the importance of this doctrine. 

It is in reference to doctrinal instruction that 
1 would call the attention of our people, and es- 
pecially of our ministers, to Dr. Peck's book. 
It was written at a period when error was al- 
ready rife, and professedly to enable the reader 
to detect and guard against error. Other writers, 
however able (and they were consummately so) 
to discern and expose these heresies, could not 
do it, because in their times the errors did not 
exist, or did not prevail so as to call for an ela- 
1 



X 



RECOMMENDATION. 



borate refutation. While, therefore, we refer 
to earlier writers as among the most successful 
defenders of Christian truth that any age has 
produced, and expect our Wesleys and Watsons 
never to be excelled, we still believe that cir- 
cumstances led Dr. Peck to pursue a method 
of authorship on Christian perfection which ren- 
ders it desirable that his work should become a 
text book with our ministers, and be read and 
studied till it is as familiar to them as those 
works ought to be which are embraced in our 
" Course of Study." 

I cannot explain to my younger brethren in 
the ministry the amount of aid they may derive 
from this volume as a manual of instruction. 
The work is literary. In its historical features 
it presents to the reader a variety of views en- 
tertained at different periods by Clement, Igna- 
tius, Irenaeus, Clemens Alexandrinus, Macarius 
the Egyptian; and (passing the intermediate 
period from the apostolic fathers to near the 
Reformation) Wickliffe, Erasmus, Cudworth, 
Arndt, and other more modern, with some re- 
cent writers. These are examined in regard to 
their opinions on this topic, and some of them are 
shown to have held the doctrine of Christian 
perfection, though the most of them eschewed 
the name. As a brief record of opinions held 
by masters in theology at various periods, the 
book has a peculiar interest, and will prove ex- 
ceedingly entertaining to the reader. 

As a book of " Scripture interpretations," to 
which small portions of the volume are devoted, 



R E C O >I 31 E X D A T 1 X . 



xi 



it merits the character of a literary work. Texts 
of Scripture are critically examined when ne- 
cessar}', and theii* true signification ascertained 
with great judgment, in opposition to the false 
glosses put upon them by the oppugners of this 
doctrine . 

The controversies which have been carried 
on in the church on the subject of Christian 
perfection are traced with gTeat industry and 
skill. This is a matter of moment to those 
whose duty it is to explain and vindicate the 
doctrine in public. Xot merely to entertain an 
inquiring or a curious mind, but as a rich prepa- 
ration for the defense of tliis feature of the gos- 
pel, the student of theology ought to be familiar 
with the fifth, sixth, and on to the eleventh lec- 
ture, embracing one hundred and forty pages of 
the book. The information contained in this 
portion of the volume cannot be acquired by or- 
dinary' readers from any other source ; and it is, 
as we have said, important toward a liberal un- 
derstanding of the theme, and as a preparation 
to defend the doctrine. 

The work is practical. Several of the lec- 
tures are among the best aids we have, next to 
the Bible, to enable the humble seeker to attain, 
and the belie^-ing possessor to retain, the bless- 
'ng of perfect love. The author himself has 
walked in this more excellent way" for some 
years past ; and the experimental knowledge of 
this privilege of the saints was, after all, in some 
respects, the writer's best preparation for his 
task. The more practical portions of the book 



xii 



R E C O M M EN DA' no N 



are on "the way of attaining the blessing," "the 
motives and reasons for seeking it," " the evi- 
dences of that state," and an " address to those 
who possess it." 

I would not write a word that would divert 
the attention of young brethren in the ministry 
from the Course of Study prescribed by the di- 
rection of the General Conference ; but know- 
ing that many of them will have time and incli- 
nation to consult other theological works, I will 
venture to urge on their attention this valuable 
treatise. I believe it supplies to ministers in 
our church such information as is just now ex- 
ceedingly available for the exposition, defense, 
and spread of this doctrine. As a whole, it is 
worthy to be adopted as a standard work on the 
subject. We venture to suggest that nothing 
better will be supplied to our hands while the 
controversy on Christian perfection retains its 
present aspect. New heretical opinions may 
arise, and other adjuncts may become allied tc 
present erroneous views on the subject, which 
will require additional or varied responses from 
the defenders of the true doctrine. But until 
some such changes occur, this volume is every 
way worthy to be considered a book of standard 
value on the subject of Christian perfection. 
This, indeed, it will always be, but especially 
so as adapted to the times. 

We will suggest, (and if the excellent author 
should happen to see these remarks, we submit 
to him,) whether a smaller volume might not b>^ 
prepared from this, which would be better adap^ 



RECOMMENDATION. 



xiii 



ed to common readers, and would lead many to 
Christ for full redemption ?* The more practi- 
cal portions of the book should be read by every 
member of the church. But in its present form, 
discussing, as it does, various theories, and re- 
cording the views and the controversies of 
former and later times, it will not be likely to 
circulate freely in families. It is now a book 
for ministers, though others also might read it 
with profit. I am aware that we have many 
excellent manuals, which contribute, more than 
can be estimated, to the edification of thousands ; 
but we do not find that the multiplication of these 
brief treatises tends at all to divert public atten- 
tion from any one of them. On the contrary, 
when some one of them wins the attention, and 
interests the heart of the reader in its glorious 
theme, other treatises, which had before been 
neglected, are sought with avidity, and read 
with solemn interest ; and often in pursuing the 
subject through several of these little volumes, 
faith to he cleansed has sprung up in the soul, 
and the great blessing has been attained. 

And there is one class of readers (we wish it 
were a much larger class) who never grow 
weary of the theme. The sanctified will be 
gTateful to God for every well-written. Scrip- 
tural treatise on Christian perfection. For their 
comfort and improvement, we cannot but think 
that Dr. Peck may find it worth his while to 
prepare a small volume for general circulation, 

* The pi'esent volume has been prepared in con- 
formity with this suggestion. 



xiv RECOMMENDATION. 

while the larger one should be read and studied 
by all who should minister this grace to others. 
As I write, my thoughts wander to those re- 
gions where many pious and talented pastors 
whom I met and communed with during the last 
summer are now toiling for their blessed Mas- 
ter. " We took sweet counsel together, and 
walked to the house of God in company." I 
am sure that to them I may venture especially 
to reiterate the commendations I have here 
passed on a volume which has been a help to 
my own knowledge and enjoyments since we 
bowed together before the Lord, and felt that 
his presence overshadowed us, 

L. L. Hamline, 



THE 

SCRIPTURE DOCTRINE 



OF 

CHRISTIAN PERFECTION. 



LECTURE I. 

WE MUST LEAVE ELEMENTARY PRINCIPLES. 

" Therefore, leaving the principles of the doctrine of 
Christ, let us go on unto perfection ; not laying again 
the foundation of repentance from dead works, and of 
faith toward God, of the doctrine of baptisms, and of 
laying on of hands, and of resurrection of the dead, and 
of eternal judgment. And this will we do, if Grod per- 
mit " Heb. \i, 1-3. 

The Epistle to the Hebrews is suited to 
the character of such as had been really con- 
verted from Judaism, and had experimentally 
" received the knowledge of the truth." In the 
opening of the third chapter, the apostle calls 
those he addresses " holy brethren," a designa- 
tion which could with no propriety be given 
" the unbelieving Jews," as is supposed by Dr. 
Macknight, but which supposes that they had 



8 



SCRIPTURE DOCTRINE OF 



in a good sense been once enlightened, and 
tasted of the heavenly gift." 

This position is clearly taken in the language 
of the text v/hich I make the foundation of the 
present lecture. It is assumed that the persons 
addressed had once " laid the foundation of re- 
pentance from dead works," &c. 

In this lecture my object shall be, first, to 
speak of the principles we are required to leave ; 
and secondly, to show in what sense they are 
to be left. 

I. I invite attention to the principles which 
we are to leave. 

These principles are here given in six par- 
ticulars, embracing three classes. Under each 
class we have two intimately related-principles. 
The first class I shall call inward affections, 
embracing, 1. " Repentance from dead works 
and 2. " Faith toward God." The second, cere- 
monies : 1. " Baptism ;" and 2. " Laying on of 
hands." The third^ future retribution : l."The 
resurrection of the dead ;" and 2. Eternal judg- 
ment." 

" Repentance from dead works " is repentance 
of dllthose works which expose the sinner to eter- 
nal death ; hence called vetcpcjv epyo)v vjorks of 
death. " Faith toward God," is that faith in the 
being, attributes, and government of God, upon 
which all rational religion must be founded. 
" He that cometh to God must believe that he 
is, and that he is a rewarder of them that dili- 
gently seek him." Heb. xi, 6. " Baptisms " 
may refer to the outward ordinance, and the in- 



C n R I S T I A \ 1^^. R F E C T I O X . 



9 



ward grace, called the baptism of the Spirit. 
" The laying on of hands " was practiced among 
the Jews on several occasions, and was used 
by Christ and the apostles in solemnly dedi- 
cating persons to God — or consecrating them 
to the work of the ministry ; and was accompa- 
nied by prayer for the descent of the Holy Spirit 
upon the subject. " The resurrection of the 
dead," followed by the "judgment," called 

eternal,'' because its consequences or awards 
are permanent and unchangeable. 

We are not bound to suppose this analysis 
of the system of doctrines first promulgated and 
received, to be perfect. The generals do in- 
deed seem, at least by implication, to cover the 
whole ground of religious truth ; for every part 
of religion relates either to the regulation of the 
heart, the conduct of the life, or to the future 
state. But under these general principles we 
have a part of the details for the whole : and 
particulars, which were made matters of special 
instruction, are introduced under each head as 
specimens. 

The TTjg clqxV^ '^^'^ Xpcarov Xoyov, the be- 
ginning of the word of Christ, is the same as 
rrig apxV^ ™^ /MytG)v rov Qeov, the beginning 
of the words, or oracles of God. Chap, v, 12. I 
give this rendering, as more literal, though the 
common version is a tolerable expression of the 
sense of the original. 

It seems, in chap, v, 12, to be more than in- 
sinuated that these Hebrew Christians had not 
made that prodcienrv in fir.H principles which 



10 SCRIPTURE DOCTRINE OF 

their privileges afforded reason to expect— that 
they had been dull scholars, and deserved re- 
proof for their tardiness in becoming acquainted 
v^ith the great elements of Christian knowledge. 
But instead of giving them a long time to rem- 
edy this deficiency — instead of leaving them 
still longer in these elements, which it seems 
they had as yet but imperfectly learned — he 
urges them on to higher attainments. The 
great apostle is not of that class of teachers 
who permit their pupils to be satisfied with 
themselves when they have but imperfectly 
learned their lesson, or suffer them to linger 
and doze over their task. His motto is, Omoard. 
He endeavors to arouse to action the dilatory, 
by pointing them to the vast heights which are 
before them, and which are to be ascended be- 
fore they can be " perfect and entire, wanting 
nothing." The method pursued is, with almost 
the same breath to rebuke present defectiveness, 
and spur on to higher attainments ; to chide 
past negligence, and to urge on to future fideli- 
ty and diligence. 

n. Let us inquire in what sense we are re- 
quired to leave the principles of the doctrine 
of Christ." 

Commentators widely differ as to the sense 
which should be attached to the words of the 
apostle in this place. The learned Peirce par- 
aphrases the passage thus : " Wherefore I shall 
waive to discourse concerning the first and more 
obscure discoveries that were made of Christ 
under the old dispensation, and shall go on to 



CHRISTIAN PERFECTION. 



11 



offer you somewhat more solid and fit for you 
as adult persons, rather than feed you with milk 
as children."* In this view agree Whitby, 
Hammond, Macknight, Bloomfield, and others. 
But Professor Stuart, in accordance with the 
views of Dr. A. Clarke and some other learned 
critics, considers the language as " hortatory," 
and gives us the following very rational para- 
phrase upon it : — " Wherefore," that is, since, 
" reXetoi [the perfect] only are capable of arepea 
Tpo07/, solid food, viz., of receiving, digesting, 
and duly appreciating, the higher and more dif- 
ficult doctrines of Christianity, and since ye are 
yet but vrjTTLOL, [babes,] although ye ought to be 
advanced in Christian knowledge, if regard be 
had to the long time that ye have professed the 
Christian religion, (v. 12-14 ;) 6to, therefore, it 
becomes you to quit this state of immaturity, 
this v7]morrjTa, [infancy,] and advance to a ma- 
ture state, to TeAiOT7]ray perfection. The mean- 
ing of acbevrec, leaving, in this place, he thinks 
to be " quitting the mere initial state of pupilage, 
advancing forward to a maturer state of instruc- 
tion and knowledge ; or, making such advances 
that it shall be unnecessary to repeat elementa- 
ry instruction in the principles of Christiani- 
ty."t 

We are not to understand leaving^^ in the 
sense of abandoning, as prejudicial or useless. 
As say the Westminster divines : " Not that 

* See paraphrases and Notes on the Epistles of St. Paul, 
■f See Commentary on the Epistle to the Hebrews, in loc. 



12 



SCRIPTURE DOCTRINE OF 



we are to neglect the first principles of religion, 
but to labor for a greater measure of knowledge. 
2 Pet. iii, 18. It is as if lie had said, Seeing 
it is a shame always to be babes, let us, as men 
grown, seek after stronger meat. Leaving — Not 
casting them for ever behind our backs, suffer- 
ing them to slip quite out of our memories ; but 
not staying only upon these, let us go forward, 
as good travelers, in our Christian race."* 

First, then, we do not understand that we 
are admonished by the apostle in these words 
to cease from holding these principles, as parts 
of the gospel. 

They are essential principles in the system, 
which no state of Christian knowledge or ex- 
perience can dispense with. Were they to be 
set down among Jewish rites, they might now 
be considered as superseded — as constituting a 
part of a system which is " waxing old, and is 
ready to vanish away." But they are called 
" the doctrine of Christ," a designation never 
given to the shadowy rites of the Jewish dis- 
pensation. Macknight says, " I agree with 
Peirce in thinking ^ the principles of Christ' 
mean the principles of the doctrine of Christ as 
contained in the writings of Moses and the 
prophets."! And in accordance with this view 
he translates the passage, " dismissing the dis- 
course of the principles of Christ," &c. But 
both the translation and the paraphrase, as I 

* Assembly's Annotations, in loc, 
t Macknight on the Epistles, in loc^ 



CHRISTIAN PERFECTION. 



13 



conceive, greatly weaken the force of the pas- 
sage, and give it a wrong sense. For " the 
principles of the doctrine of Christ, as contain- 
ed in the writings of Piloses and the prophets," 
are not to be abandoned or dismissed. All of 
the law and the prophets that is morally and 
universally obligatory is so far from being left 
in the background by Christ and the apostles, 
that it is brought forward and considered a part 
of the gospel, and is indeed taught and enforced 
as all-important, and to be dispensed with un- 
der no circumstances. 

Secondly. Xor do we understand, by these 
words of the apostle, that we may cease to 
practice upon these principles. Can we ever 
cease to repent of our dead works, or to believe 
in God; or to admit the importance and ac- 
knowledge the obligations of our baptism ; or to 
recognize the gift of the Holy Ghost in answer 
to prayer ; or to act with a constant reference 
to the resurrection of the just and the unjust, and 
the eternal judgment that is to follow ? These 
principles are identical with Christianity itself, 
and cannot be put away without repudiating the 
whole system. As matters of practice, they 
must be imbodied in the lives of all the mem- 
bers of Christ's mystical body, while their pro- 
bation continues. 

Thirdly. Nor may we suppose ourselves au- 
thorized from this passage to leave the work of 
inculcating these principles. Wherever the am- 
bassadors of Christ come, they open their com- 
mission by testifying repentance toward God, 



14 



SCRIPTURE DOCTRINE OF 



and faith in our Lord Jesus Christ by calling 
on men to " repent and be baptized for the re- 
mission of sins assuring them that upon these 
terms they " shall receive the gift of the Holy 
Ghost." A specimen of grouping several of 
these principles together in a few words we 
have in the sermon of Peter, delivered after the 
cure of the lame man at the Beautiful gate of 
the temple. Says he, " Repent ye, therefore, 
and be converted, that your sins may be blotted 
out, when the times of refreshing shall come 
from the presence of the Lord ; and he shall 
send Jesus Christ, which before was preached 
unto you : whom the heaven must receive until 
the times of restitution of all things, which God 
hath spoken by the mouth of all his holy proph- 
ets since the world began." Acts iii, 19-21. Here 
the duty of repentance, the privilege of pardon, 
and the refreshings of the Holy Spirit, are con- 
nected with the coming of Christ, and the res- 
titution of all those things spoken by the pro- 
phets, or the final retribution. These princi- 
ples are, indeed, far more frequently insisted 
upon than the higher attainments of grace ; 
doubtless for the reason that the great mass of 
men still " lie in the wicked one" — have not so 
much as begun to lay " the foundation of repent- 
ance from dead works." We must, then, not 
neglect to teach these principles in the abstract. 
We must bring them out fully and frequently. 
We must enforce them plainly and powerfully. 
They must have a prominence in all our public 
and private instructions, such as they had of 



CHRISTIAN PERFECTION. 



15 



old in the discourses arid epistles of the holy 
aposiles. 

But there is still a sense, an important sense, 
in which we must leave these " first princi- 
ples." 

We must not rest in them. Being mere ele- 
ments, we must not suppose that they consti- 
tute the whole system. From the abstract we 
must proceed to consider them, and act upon 
them in the concrete ; that is, in their connec- 
tions and relations with other parts of the per- 
fect whole. For illustration : We must leave 
these " first principles," as the pupil leaves the 
alphabet, when he is brought to the process of 
combining letters into syllables, and syllables 
into words, and of words constructing sentences, 
and of sentences making a discourse. We 
must leave them, as the architect leaves the 
foundation, and proceeds to erect upon it his 
superstructure. We must leave them, as the 
mathematician leaves first principles, and pro- 
ceeds to the construction of his demonstration. 

To what purpose would the pupil have learn- 
ed the elements of language if he should rest in 
them ? Where the use of continuing to con 
them over, without proceeding any further? 
What benefit would result from the labor and 
expense of laying the best foundation, if it re- 
main unappropriated — if no building be reared 
upon it ? How long might the mathematician 
occupy himself in ascertaining the axioms of 
science, without coming at a single valuable re- 
sult ? And what advantage will accrue to us, 



16 



SCRIPTURE DOCTRINE OF 



or to the world, from our acquiring the mere 
elements of Christianity, without reducing them 
to practice, pushing them out to their ulterior 
results, and connecting them with the higher 
principles of a spiritual life ? 

There are, indeed, no stationary positions in 
religion. We shall never, until we get to heaven, 
and probably not even then, be able to say. We 
have reached the summit of excellence, and can 
advance no further. Much less can we con- 
sistently take such a position upon our first en- 
trance into the school of Christ. Then especi- 
ally should we^feel that we have but just com- 
menced our course — that we have only started 
in a race which is to be prosecuted with vigor 
and perseverance to the end. And the sooner 
we leave mere elements the better. The great 
law of habit constantly operates. If we settle 
down contentedly in our first attainments, every 
moment's delay there fixes us the more firmly, 
and renders it the more difficult for us to strike 
our tents and move onward to greener pastures 
and more fruitful fields. We everyday become 
better and better satisfied with our attainments, 
until we lose the things which we had wrought ; 
and it may be said in truth, that having begun 
in the spirit, we are made perfect in the flesh. 

Any foundation, be it ever so firmly laid, if 
left unoccupied, will very soon go to decay, and 
finally become a mass of ruins. So the mere 
elements of Christian character will soon be 
lost, unless we proceed to advanced ground. 
To a church which had not been sufficiently 



CHRISTIAN PERFECTION. 



17 



mindful of this important truth, the great apos- 
tle gives a most striking admonition : " O fool- 
ish Galatians, who hath bewitched you, that ye 
should not obey the truth, before whom Jesus 
Christ hath been evidently set forth, crucified 
among you ? This only would I learn of you, 
r(3ceived ye the Spirit by the w^orks of the law, 
or by the hearing of faith ? Are ye so foolish 1 
having begun in the vSpirit, are ye now made 
perfect by the flesh ? Have ye suffered so many 
things in vain? if it be yet in vain." Gal. iii, 
1-4. Again he says, Christ is become of no 
efl?ect unto you, whosoever of you are justified 
by the law; ye are fallen from grace." And 
again : " Ye did run well ; who did hinder you, 
that ye should not obey the truth? This per- 
suasion cometh not of him that calleth you." 
Chap. V, 4, 7, 8. And Christ says to the an- 
gel of the church of Ephesus, " I have some- 
what against thee, because thou hast left thy 
first love. Remember, therefore, from whence 
thou art fallen, and repent, and do the first 
works ; or else I will come unto thee quickly, 
and will remove thy candlestick out of his place, 
except thou repent." Rev. ii, 1, 4, 5. The 
talent which the servant hid in a napkin was 
soon taken away from him," and he cast 
into outer darkness." Matt, xxv, 28, 30. 

From all this we see most clearly, that to 
come to a pause at the commencement of the 
course is equal to a retreat. It is at least the 
commencement of a retrograde movement. It 
has often been said, with great truth, that there 
2 



18 



SCRIPTURE DOCTRINE OF 



is no standing still in religion. Like the vessel 
in the current without sail or oars, we necessa- 
rily glide down the stream. Resting is the 
commencement of a fatal decline in practical 
godliness, and continued in, will finally result 
in apostasy and ruin. If, then, we do not wish 
to end in the flesh — to fall from grace — to lose 
our first love — to be deprived of the talent com- 
mitted to us — to have the candlestick removed 
out of its place— and finally to be cast into out- 
er darkness — we must leave the things which 
are behind, and go forward to those which are 
before." 

It can be scarcely necessary further to prove 
that defection is always the result of resting in 
low attainments. The position is sustained by 
the general tenor of Scripture instruction and 
warning directed to the church in her militant 
state. We are clearly told by our Lord, that it 
was " while men slept" that the devil "sowed" 
his "tares." And it is in accordance with too 
much sad experience, that the spirit of quietude 
and self-complacency which too often follows 
the first profession of religion, is the beginning 
of a sad decline even in elementary principles. 
An old father says, " The soul's idling time is 
the devil's working time." And quite too many, 
by sad experience have proved the truth of the 
maxim. 

How fully, then, should all who have been 
converted and inducted into the church — who 
have entered their names among the sacramen- 
tal hosts of God's elect — be impressed with the 



CHRISTIAN PERFECTION. 



19 



tact that the race is yet to be run, that the bat 
tie is yet to be fought! It does not become 
them, having just " put on the harness," to 
" boast as him that putteth it off." Nay, breth- 
ren, do not be satisfied with your novitiate. 
Leave first principles," and press onward and 
upward in the name of the Lord. To pause is 
to go back — and to go back is to perish. 

From what has been advanced, the following 
reflections seem to be naturally suggested : — 

1. That a portion — alas ! but too large a 
portion — of those who have embraced religion, 
occupy ground, to say the least, extremely 
doubtful. 

How common a case it is for persons to rest 
satisfied with their first small attainments in re- 
ligion, and never to think of anything further! 
They have passed through a distressing strug- 
gle with guilt and fear, and have obtained 
peace with God through our Lord Jesus Christ. 
The world, the flesh, and the devil, held them 
long in bondage, until by the power of grace, 
after a dubious conflict, perhaps of long contin- 
uance, they were enabled to overcome. They 
now rejoice in God, and praise his delivering 
goodness. Their language is, " O Lord, I will 
praise thee ; for though thou wast angry with 
me, thine anger is turned away, and thou com- 
fortest me !" Thus far all is well. But how 
often is this state of mind succeeded by a state 
of lukewarmness and spiritual apathy ! How 
many thank God for the first victory they have 
gained, and then act as though they considered 



20 



SCRIPTURE DOCTRINE OF 



their enemies all slain! Falling asleep in the 
lap of Delilah, they awake no more until totally 
shorn of their strength. If they do not, in the- 
ory, embrace the soul-paralyzing doctrine, that 
a Christian's hopes are the brightest, and his 
joys the purest and strongest, the first few days 
or weeks of his spiritual existence, they do act 
as though they had little or nothing higher to 
expect in this world. They thank God they 
are converted, and there they rest. Having 
beaten the enemy at the first onset, they leave 
him to retire to his stronghold and fortify him- 
self, or prepare for another attack, while they 
are engaged in feasting upon the spoils of vic- 
tory. 

When Hannibal had defeated the Romans 
upon the plains of Italy, nothing was wanted 
but a determined spirit of perseverance to give 
him the possession of Rome itself But, flush- 
ed with their victory, the Carthagenians spent 
the time in rioting on the spoils which should 
have been employed in pushing their conquests. 
In the mean time the Romans collected their 
whole strength, and soon proved more than a 
match for their terrible invaders. Our foe is 
wily and powerful, and we can only maintain 
our ground against him by pushing forward our 
conquests. When he is beaten at one point, 
he fortifies another ; and when he detects some 
weakness in our fortifications, he resumes the 
attack, and often with fatal effect. 

How many, or how few, among the mass of 
those who profess the religion of Christ, and 



CHRISTIAN PERFECTION. 



21 



who have given good evidence of a change of 
heart, are in this perilous state, I do not pretend 
to say. But that this is the condition of multi- 
tudes there is too much reason to believe. But 
a transient view of the present aspect of the 
Christian churches will be quite sufficient to 
awaken the deepest concern in the thoughtful 
mind. Where is that onv/ard and aggressive 
movement — where that holy violence — where 
that pressing forward, which characterizes the 
kingdom of Christ as portrayed in the in- 
spired volume ? We boast of our peace : it is 
well if it is not the peace of the dead. We 
glory in our triumphs : well, indeed, if they be 
not triumphs over an artful foe, who has only 
given a little ground, that he may get us more 
fully into his power. The ocean is often still 
— beautifully smooth, just before a storm ; and 
the stagnant pool is none the less pestiferous 
because it is not agitated by the tempest. Je- 
hovah says, " Wo to them that are at ease in 
Zion !" Arise, brethren, in the name of God, 
for " this is not your rest." Leave first prin- 
ciples." Cast your eye up the heights of Zion, 
and see what glories are before you. Make 
your mark high. Content not yourselves with 
the little you have experienced and done. 
" There is much land yet to be possessed." 
Stay not on the border of the spiritual Canaan, 
like " the Reubenites, and the Gadites, and the 
half tribe of Manasseh," while the best of the 
promised land is on the other side of Jordan, 
and is as free for vou as for others. 



22 



SCRIPTURE DOCTRINE OF 



2. Remaining in a state of mere pupilage 
while we have the means for higher attain 
ments, is dishonorable to us, and offensive to 
God. 

How cutting is the reproof which the apostle 
administers to the Hebrew converts for their 
low attainments ' " For when," says he, " for 
the time ye ought to be teachers, ye have need 
that one teach you again which be the first 
principles of the oracles of God." Heb. v, 12. 
Small progress under great privileges is a 
grievous fault. The scholar who has time, and 
books, and excellent instructors, and yet learns 
nothing, is soon given up as incorrigible. He 
soon loses caste, is degraded, is censured by 
his friends, and is condemned by all. The man 
of business who, by negligence or prodigality, 
loses his customers, and so suffers his busi- 
ness to run down, is despised, and, when the 
pinching hand of poverty seizes him, is un- 
pitied. 

And what shall be said of us, if we fail to 
learn under the instructions of our heavenly 
Teacher, and, with the plenitude of means with- 
in our reach for " laying up in store a good 
foundation against the time to come," remain 
in a state of spiritual destitution and wretched- 
ness ? Has God any honors for us ? Shall 
we have a competency when winter comes ? 
Will we hear from the mouth of the Judge in 
the day of Jesus Christ, " Well done, good and 
faithful servant ; enter thou into the joy of thy 
Lord ?" Or will it be said in thunder tones, 



CHRISTIAN PERFECTION. 



23 



"Take the unprofitable servant, and cast him 
into outer darkness ; there shall be wailing and 
gnashing of teeth ?" Let those who live in the 
bosom of the church — who enjoy the light of 
truth shining in its brightness — see that their 
improvement is, at least measurably, propor- 
tionable to the means put into their hands. 
Much light, and an abundance of spiritual in- 
fluences, connected with no progress, or very 
slow progress, in religion is shameful. Where, 
my brethren, ought we now to have been, in 
view of what God has done for us ? We should 
have been men and women, but we are mere 
children. We might have been giants, but, 
alas ! we are mere dwarfs. How can we look 
our Judge in the face, when he shall say, " Give 
an account of thy stewardship, for thou mayest 
be no longer steward ?" O ! for a holy ambition 
to do something like what we ought to do be- 
fore we die ! When will we be wise ? when 
properly awake to our true interests? When 
shall we seek, above everything, "the honor 
that Cometh from God ?" 

3. Leaving "first principles," and going on 
to perfection, is the only way to be secure 
against final and total apostasy. 

This position is most clearly implied in the 
course of argumentation pursued by the apostle 
in the text and its connections. He urges the 
Hebrew Christians to leave the principles of 
the doctrine of Christ, and to go on to perfec- 
tion, by the consideration that it is impossible 
to renew those unto repentance who, after be- 



24 



SCRIPTURE DOCTRINE OF 



ing once enlightened, &;c., shall fall away; — - 
taking it for granted, as a matter of course, that 
those who do not regard his admonitions, and 
leave the first principles of the doctrine of 
Christ, &c., will *'fall away." Is not this a 
terrible consideration ? Says Richard .Allen : 
" As to believers, who have already obtained 
grace, my word to them is, Follow on toward 
perfection, in fear of falling back from, or walk- 
ing unworthy of, that grace wherein you 
stand."* 

I know, brethren, you do not intend to apos- 
tatize, and so pour contempt upon the cause of 
Christ ; nothing is further from your thoughts. 
You mean to " hold fast whereunto you have 
attained, that no one take your crown." But 
how do you carry out this good purpose ? Is it 
in God's appointed way ? In what does your 
safety consist 1 If in the strength of your own 
resolutions, you will soon be overcome. God 
must sustain you by constant supplies of grace, 
or yoa are without defense. On what terms 
has he promised to do this ? On condition of 
your remaining stationary ? Not at all. The 
apostle Peter tells us : And besides this, giv- 
ing all diligence, add to your faith, virtue ; and 
to virtue, knowledge ; and to knowledge, tem- 
perance ; and to temperance, patience ; and to 
patience, godliness ; and to godliness, brotherly 
kindness ; and to brotherly kindness, charity. 
For if these things be in you, and abound, they 
make you that ye shall neither be barren nor 
* Wesley's Christian Library, vol. xviii, p. 474. 



CHRISTIAX PERFECTION'. 



25 



unfruitful in the knowledge of our Lord Jesus 
Christ. But he that lacketh these things is 
blind, and cannot see afar off, and hath forgot- 
ten that he was purged from his old sins." 
2 Peter i, 5-9. 

So then, according to the apostle, the way 
to be fruitful " in the knowledge of our Lord 
Jesus Christ" — to be prosperous, safe, and hap- 
py in our Christian course — is to " add to our 
faith, virtue," &c. And those who " lack these 
things," that is, do not proceed to add," &c., 
are " blind — and have forgotten that they were 
purged from their old sins." The note of Dr. 
A. Clarke upon this passage sets the subject in 
a clear and strono- liorht : — 

" But he that lacketh these things — He, wheth- 
er Jew or Gentile, who professes to have faith 
in God, and has not added to that txith forti- 
tude, knowledge, temperance, patience, godliness, 
brotherly kindness, and universal love, is blind ; 
his understanding is darkened, and cannot see 
afar off ; nvG)7Ta^cov, shutting his eyes against 
the light, winking, not able to look truth in the 
face ; nor to behold that God whom he once 
knew was reconciled to him : and thus it ap- 
pears he is willfully blind, and hath forgotten 
that he was purged from his old sins ; has, at 
last, through his non-improvement of the grace 
which he received from God, his faith ceasing 
to work by love, lost the evidence of things not 
seen ; for having grieved the Holy Spirit, by not 
showing forth the virtues of him who called 
him into his marvelous light, he has lost the 



26 



SCRIPTURE DOCTRINE OF 



testimony of his sonship ; and thus, darkness 
and hardness having taken the place of light 
and filial confidence, he first calls all his former 
experience into doubt, and questions whether 
he had not put enthusiasm in the place of reli- 
gion. By these means his darkness and hard- 
ness increase, his memory becomes indistinct 
and confused ; till, at length, he forgets the 
work of God on his soul ; next denies it ; and 
at last asserts, that the knowledge of salvation 
by the remission of sins is impossible ; and 
that no man can be saved from sin in this life. 
Indeed, some go so far as to deny the Lord that 
bought them ; to renounce Jesus Christ having 
made atonement for them ; and finish their ca- 
reer of apostasy by utterly denying his God- 
head. Many cases of this kind have I known ; 
and they are all the consequence of believers 
not continuing to be workers together with God, 
after they had experienced his pardoning love."* 
What stronger motives, then, can possibly be 
presented to induce us to leave the beginning 
and advance rapidly toward the completion of 
our Christian character ? It is our honor, our 
glory, and our crown of rejoicing. It is our 
safety against the incursions of the grand ad- 
versary of our souls, and the return of our lusts 
to their former dominion. It is our only secu- 
rity against utter apostasy, the dismal gulf of 
infidelity, and the pit of hell ! What say you 
then, brethren. The young — who have but just 
entered upon their Christian course — who have 
* Commentary on the place. 



CHRISTIAN PERFECTION. 



27 



scarcely yet learned the elements of the sys- 
tem : and the old, who have made but little pro- 
gress toward perfection — who, though you have 
been for many years members of the church, 
are yet mere children in experience ; having 
need of milk, and not of strong meat — is it 
not high time for you all to cast your eyes over 
the leno^th and breadth of the land ? to go on 
and drive out the enemies of the Lord ? Rest 
is inglorious — protracted childhood criminal. 
O for a shaking among the dry bones of the val- 
ley ! — for a mighty resurrection in the church 
— for a simultaneous onward movement, on the 
part of those who have enrolled their names 
with the army of Israel ! Spirit of the Holy 
One ! come into our hearts, and dwell there for 
evermore ! 



LECTURE 11. 

THE NATURE OF PERFECTION. 
" Let us go on unto perfection." Hebrews vi, 1. 

L\ the preceding lecture I endeavored to 
show that we must leave elementary principles, 
and the state of novitiates, and advance. In 
this my object shall be to exhibit the mark at 
which we are to aim. We must " go on unto 
perfection." 

And that we may not act at random, or fight 
as those who beat the air, it will be necessar}% 



28 



SCRIPTURE DOCTRINE OF 



if possible, to have definite views of that perfec- 
tion which we are to seek. I shall consequent- 
ly, in the first place, attempt to ascertain the 
meaning of the term perfection, as it is to be 
understood in the text, and in similar passages. 
Several commentators suppose that by perfec- 
tion, here, the apostle means the higher degrees 
of knowledge. Macknight says : The apostle 
calls the knowledge of the doctrines and pro- 
mises of the gospel, as typically set forth in the 
covenant with Abram, and darkly expressed in 
the figures and prophecies of the law, reXeiorriq^ 
perfection, either in allusion to the Greeks, who 
termed the complete knowledge of their myste- 
ries re^etorrjg, or reXsLOJoig, perfectio?i ; or in 
allusion to what he had said chap, v, 14, that 
strong meat belongs to reXeccov, full-grown 
men." 

Perfection here unquestionably implies an 
advanced state of knowledge ; but this is but a 
small part of what I conceive to be embraced. I 
much prefer the thorough views of Dr. A. Clarke 
to those of Macknight and others who agree 
with him. This distinguished critic paraphrases 
the passage thus : " ' Let us go on to perfec- 
tion' — -Let us never rest till we are adult Chris- 
tians; till we are saved from all sin, and are 
filled with the spirit and power of Christ." 

In endeavoring to have right conceptions of 
the doctrine of Christian perfection, we may be 
somewhat aided by a correct understanding of 
the simple idea of perfection in the abstract. 
Perfection signifies completeness. Hooker says. 



CHRISTIAN PERFECTION. 



29 



" We count those things perfect which want 
nothing requisite for the end where unto they 
were instituted." So any thing that is complete 
in its kind is perfect. But in order to a full 
understanding of the subject, we must inquire 
into its elements. These I shall present as 
they are found in the Scriptures, and in the 
writings of eminent theologians. 

In the first place, then, let us inquire, What 
light do we derive from the Scriptures upon the 
subject ? 

I need not attempt to prove, that perfection 
of some sort is held out in the Bible as an at- 
tainable state. No one will deny this. The 
simple announcement of the text, which I make 
my motto, is sufficient warrant for the assumption 
at present. And it may now be taken for granted 
that it is the thing we mean by Christian perfec- 
tion, and not the name, that is deemed objec- 
tionable ; for it is difficult to perceive how se- 
rious and intelligent Christians can object to 
language so strongly sanctioned by Scripture 
use. What, then, is the perfection held up in 
the Scriptures as attainable and obligatory ? 

If man were mere matter, his highest perfec- 
tion might consist in his physical organization, 
the proportions of his various parts, and the 
beauty of his form : if he were a mere animal, 
then his highest excellence might consist in the 
perfection of his animal functions — sensations, 
instincts, &c.: if he w^ere merely an intellec- 
tual being, his greatest glory would be in the 
strength and quickness of his intellectual facul- 



30 



SCRIPTURE DOCTRINE OF 



ties. But as he is a moral being, his highest 
perfection must consist in likeness to his great 
Author in his moral character — it must consist 
in " the beauty of holiness." To Christian per- 
fection, then, we must necessarily attach the 
idea of holiness, or sanctijication to the fullest 
extent of which we are capable in our present 
state: — what St. Paul means by being sanctified 
wholly, (1 Thess. v, 23,) and by standing com- 
plete in all the will of God. Col. iv, 12. 

Sanctification is the renovation of the heart ; 
but the term, unqualified, does not always, or 
even generally, imply what we mean by Chris- 
tian perfection. Justification implies pardon. 
But simultaneously with the sinner's being 
taken into favor, he is born again, or regene- 
rated. This is a real change wrought in the 
soul by the Spirit of God. And those thus 
changed or regenerated are often, in the writ- 
ings of the apostles, called holy, and sanctified. 
Mr. Wesley says, " The term sanctified is con- 
tinually applied by St. Paul to all that were 
justified. By this term alone he rarely, if ever, 
means, 'saved from all sin;'" and " that, con- 
sequently, it is not proper to use it in that sense, 
without adding the word loholly, entirely, or the 
like."* 

Hence, to speak of a sanctified state simply 
as a state of entire freedom from sin, would be, 
in the view of Mr. Wesley, to depart from the 
general usage of St. Paul. It would be equally 

* Plain Account of Chi'istian Perfection, 18mo., pp. 
51, 52. 



CHRISTIAN PERFECTION. 



31 



foreign from the views both of St. Paul and Mr. 
Wesley, to speak of those who are not sancti- 
fied wholly as in a state of damning sin. For 
they are justified and born anew, and conse- 
quently adopted into God's family. And though 
their sanctification may not be complete, they 
have the promise of eternal life, and of course 
have the pledge of complete sanctification, if 
they should be cut off" by death in that state. 
It is most absurd to suppose that a justified soul 
can be lost, without having forfeited his justifi- 
cation by backsliding. 

Mr. Wesley, in many places, speaks in very 
strong terms of the blessedness of a state of 
justification, and applies the language of Scrip- 
ture to that state, which certainly implies a high 
degree of triumph over the lusts of the flesh. 
The following may be considered as specimens 
of a large class of passages which might be ♦ 
quoted : — 

" An immediate and constant fruit of this 
faith whereby we are born of God, a fruit which 
can in no wise be separated from it, no, not for 
an hour, is power over sin ; — power over out- 
ward sin of every kind ; over every evil word 
and work ; for wheresoever the blood of Christ 
is thus applied, it ' purgeth the conscience from 
dead works — and over inward sin ; for it puri- 
fieth the heart from every unholy desire and 
temper."* 

Again : — 

" Now. the word of God plainly declares, 
• Works, vol. i, p. 155. 



32 



SCRIPTURE DOCTRINE OF 



that even those who are justified, who are born 
again in the lowest sense, ' do not continue in 
sin that they cannot ' live any longer therein, 
Rom. vi, 1, 2 ; that they are 'planted together 
in the likeness of the death' of Christ, verse 5; 
that their ' old man is crucified with him,' the 
body of sin being destroyed, so that henceforth 
they do not serve sin ; that being dead with 
Christ, they are free from sin, ver. 6, 7 ; that 
they are ' dead unto sin, and alive unto God,' 
verse II ; that * sin hath no more dominion over 
them,' who are ' not under the law, but under 
grace ;' but that these, ' being free from sin, 
are become the servants of righteousness,' ver. 
14, 18."* 

And again : — 

" Is every man, as soon as he believes, a new 
creature, sanctified, pure in heart ? Has he then 
a new heart ? Does Christ dwell therein ? And 
is he a temple of the Holy Ghost ? — All these 
things may be affirmed of every believer, in a 
true sense. Let us not, then, contradict those 
who maintain it. Why should we contend 
about words ?"t 

The state of the justified is here represented 
to be truly elevated and glorious. Sin does not 
reign — is suspended, is crucified. And yet, by 
all these strong expressions, and by the appli- 
cation, to a merely justified state, of so many 
striking passages upon the subject of the tri- 
umphs of grace, from the sacred writers, this 
great and good man did not intend to be under- 
Works, vol. i, p. 359. t Ibid., vol. v, p. 205. 



CHRISTIAN PERFECTION'. 



33 



stood to teach that no inbred sin remains in the 
justified. Let these passages be compared with 
his sermon on Sin in Believers."* Here he 
teaches that sin may exist ivhere it does not reign, 
and pronounces the contrary opinion absolutely 
contrary to all experience, all Scripture, all com- 
mon sense." His views upon this subject are 
very clearly expressed in his sermon on Eph. 
ii, 8, as follows : — 

" But we are at present concerned only with 
that salvation which the apostle is directly 
speaking of. And this consists of two general 
parts, justification and sanctification. 

Justification is another word for pardon. It 
is the forgiveness of all our sins ; and, what is 
necessarily implied therein, our acceptance 
with God. The price whereby this hath been 
procured for us, (commonly termed the merito- 
rious cause of our justification,) is the blood and 
righteousness of Christ ; or, to express it a little 
more clearly, all that Christ hath done and suf- 
fered for us, till he ' poured out his soul for the 
transgressors.' The immediate efiects of justi- 
fication are, the peace of God, a ' peace that 
passeth all understanding,' and a ' rejoicing in 
hope of the glory of God,' ' with joy unspeaka- 
ble and full of glory.' 

" And at the same time that we are justified, 
yea, in that very moment, sanctification begins. 
In that instant we are born again, born from 
above, born of the Spirit : there is a real as well 
as a relative, change. We are inwardly renewed 

Works, vol. i, p. 108. 
3 



34 



SCillPTURK ])OCTRINE OF 



by the power of God. We feel * the love of 
God shed abroad in our heart, by the Holy 
Ghost which is given unto us,' producing love 
to all mankind, and more especially to the chil- 
dren of God ; expelling the love of the world, 
the love of pleasure, of ease, of honor, of money ; 
together with pride, anger, self-will, and every 
other evil temper ; in a word, changing the 
earthly, sensual, devilish mind, into ' the mind 
which was in Christ Jesus.' 

" How naturally do those who experience 
such a change imagine that all sin is gone ; 
that it is utterly rooted out of their heart, and 
has no more any place therein ! How easily 
do they draw that inference, ' I feel no sin ; 
therefore I have none : it does not stir ; there- 
fore it does not exist : it has no motion ; there- 
fore it has no being /' 

" But it is seldom long before they are unde- 
ceived, finding sin was only suspended, not de- 
stroyed. Temptations return, and sin revives ; 
showing it was but stunned before, not dead. 
They now feel two principles in themselves, 
plainly contrary to each other ; ' the flesh lust- 
ing against the Spirit ;' nature opposing the 
grace of God. They cannot deny that, although 
they still feel power to believe in Christ, and 
to love God ; and, although his ' Spirit [still] 
witnesses with their spirits, that they are chil- 
dren of God ;' yet they feel in themselves some- 
times pride or self-will, sometimes anger or un- 
belief. They find one or more of these fre- 
quently stirring in their heart, though not con- 



CHRISTIAN PERFECTION. 



35 



quering ; yea, perhaps, ' thrusting sore at them 
that they may fall but the Lord is their 
help. 

" How exactly did Macarius, fourteen hun- 
dred years ago, describe the present experience 
of the children of God ! ' The unskillful, [or un- 
experienced,] when grace operates, presently 
imagine they have no more sin. Whereas they 
that have discretion cannot deny, that even we 
who have the grace of God may be molested 
again : for we have often had instances of some 
among the brethren, who have experienced 
such grace as to affirm that they had no sin in 
them ; and yet, after all, when they thought 
themselves entirely freed from it, the corruption 
that lurked within was stirred up anew, and 
they were well nigh burned up.' 

From the time of our being born again the 
gradual work of sanctification takes place. We 
are enabled, ' by the Spirit, to mortify the deeds 
of the body,' of our evil nature ; and as we are 
more and more dead to sin, we are more and 
more alive to God. We go on from grace to 
grace, while we are careful to ^ abstain from all 
appearance of evil,' and are ' zealous of good 
works,' as we have opportunity of doing good 
to all men ; while we walk in all his ordinances 
blameless, therein worshiping him in spirit and 
in truth ; while we take up our cross, and deny 
ourselves every pleasure that does not lead us 
to God. 

" It is thus that we wait for entire sanctifi- 
cation ; for a full salvation from all our sins, — 



36 



SCRIPTURE DOCTRINE OF 



from pride, self-will, anger, unbelief ; or, as the 
apostle expresses it, ' go on to perfection.' "* 

Nothing can be clearer than this statement 
of the case, and I might add, nothing more con- 
sonant with the experience of all who have 
been brought into the divine favor through faith 
in Christ. The soul is regenerated, but is not 
wholly sanctified — sin is subdued, but is not 
wholly taken away — the body of sin is nailed 
to the cross, but still occasionally struggles. 
The work of sanctification begun is yet to be 
completed. In this state the exhortation, " Let 
us go on to perfection," is urged upon us, and 
should come home with all the weight of divine 
authority. 

After this introduction, I shall proceed to the 
particular consideration of the main point, viz.. 
What is the perfection to ivhich we are to press 
forward ? I have already said, it implies com- 
plete holiness, or entire sanctification. Let us, 
then, endeavor to analyze the great subject of 
entire sanctification, and try to ascertain what 
are its constituent principles, or elements. 

" The word sanctify," says Dr. A. Clarke, " has 
two meanings: — L It signifies to consecrate, 
to separate from earth and common use, and to 
devote and dedicate to God and his service. 
2. It signifies to make holy or pure."t 

The following is from Mr. Watson's Biblical 
and Theological Dictionary : — " Sanctification, 
that work of God's grace by which we are re- 
newed after the image of God, set apart for his 

* Works, vol. i, pp. 385, 386. t Theology, p. 182. 



CHRISTIAN PERFECTION. 



37 



service, and enabled to die unto sin and live 
unto righteousness. Sanctification is either of 
nature, whereby we are renewed after the image 
of God, in knowledge, righteousness, and true 
holiness, (Eph. iv, 24; Col. iii, 19,) or of 
practice, whereby we die unto sin, have its 
power destroyed in us, cease from the love and 
practice of it, hate it as abominable, and live 
unto righteousness, loving and studying good 
works. Tit. ii, 11, 12. Sanctification compre- 
hends all the graces of knowledge, faith, re- 
pentance, love, humility, zeal, patience, &c., and 
the exercise of them in our conduct toward God 
or man. Gal. v, 22-24 ; 1 Peter i, 15, 16 ; Matt. 
V, vi, vii. Sanctification in this world must be 
complete ; the whole nature must be sanctified, 
all sin must be utterly abolished, or the soul 
can never be admitted into the glorious presence 
of God ; (Heb. xi, 14 ; 1 Peter i, 15 ; Rev. xxi, 
27 ;) yet the saints, while here, are in a state 
of spiritual warfare with Satan and his tempta- 
tions, with the world and its influence. 2 Cor. 
ii, 11 ; Gal. v, 17, 24; Rom. vii, 23 ; 1 John 
ii, 15, 16." 

Mr. Baxter says, " The essence of holiness, 
as denominated from the object, is the consent 
to the three articles of the covenant of grace : — 

1. That we give up ourselves to God, as our 
God and reconciled Father in Jesus Christ. 

2. That we give up ourselves to Jesus Christ, 
as our Redeemer and Saviour, to recover us, 
reconcile us, and bring us unto God. 3. That 
we give up ourselves to the Holy Ghost as our 



38 



SCRIPTl'^RE DOCTRINE OF 



Sanctifier, to guide and illuminate us, and per- 
fect the image of God upon us, and prepare us 
for glory. 

" The essence of sanctification, as denomi- 
nated from its opposite objects, is nothing but 
our renunciation and rejection of the flesh, the 
world, and the devil ; of pleasures, profits, and 
honors, as they would be preferred before God, 
and draw us to forsake him. 

" The essence of sanctification, as denomi- 
nated from our faculties, which are the subject 
of it, is nothing but this preferring of God, and 
grace, and glory, above the said pleasures, 
profits, and honors. 1. By the estimation of 
our understandings. 2. By the resolved habit- 
uate choice of our wills. 3. And in the bent 
and drift of our endeavors in our conversations. 
In these three acts, as upon the first three ob- 
jects, and against the other three objects, lieth 
all that is essential to sanctification, and that 
we should judge of our sincerity, and title to 
salvation by, as I before showed."* 

Further and more fully to illustrate the sub- 
ject, I shall now proceed to a more extended 
view of the Scripture doctrine of entire sancti- 
fication. 

The subject is most generally presented by 
the apostle as embracing two parts: — 1. The 
death or destruction of sin ; and, 2. The spirit- 
ual resurrection, or the life of grace. This is 
clearly set forth by St. Paul, thus, " What shall 
we say, then 1 Shall we continue in sin, that 
* Practical Works, Orme's edition, vol. xvi, p. 202. 



CHRISTIAN PERFECTION, 



39 



grace may abound? God forbid. How shall 
we, that are dead to sin, live any longer there- 
in ? Know ye not, that so many of us as were 
baptized into Jesus Christ were baptized into 
his death ? Therefore we are buried with him 
by baptism into death ; that like as Christ was 
raised up from the dead by the glory of the 
Father, even so we also should walk in new- 
ness of life. For if we have been planted to- 
gether in the likeness of his death, we shall be 
also in the likeness of his resurrection : know- 
ing this, that our old man is crucified with him, 
that the body of sin might be destroyed, that 
henceforth we should not serve sin. For he 
that is dead is freed from sin. Now, if we be 
dead with Christ, we believe that we shall also 
live with him ; knowing that Christ, being raised 
from the dead, dieth no more : death hath no 
more dominion over him. For in that he died, 
he died unto sin once ; but in that he liveth, he 
liveth unto God. Likewise reckon ye also 
yourselves to be dead indeed unto sin, but alive 
unto God through Jesus Christ our Lord." Rom. 
vi, 1-11. 

In this passage the two great principles pre- 
sented fully to view are, the death of the body 
of sin, and the restoration of the soul to a new 
and spiritual life. 

And when the apostle urges the subject of 
entire sanctification upon the Corinthian church, 
he gives us the same two-fold view of it : " Hav- 
ing therefore," says he, " these promises, dearly 
beToved, let us cleanse ourselves from all filthi- 



40 SCRIPTURE DOCTRINE OF 

ness of the flesh and spirit, perfecting holiness 
in the fear of God." 2 Cor. vii, 1. We are first 
to seek to eradicate our filthiness ; and secondly, 
to perfect holiness. 

1 . Then sanctification, in its earliest stages, im- 
plies the subjugation of the body of sin ; and com- 
plete sanctification implies its entire destruction. 

The members of this body of sin are, anger, 
covetousness, pride, unbelief, hypocrisy, envy, 
concupiscence, &c.* 

St. Paul groups together a large family of 
these evils, under the designation of " works of 
the flesh." These are, adultery, fornication, 
uncleanness, lasciviousness, variance, emula- 
tion, wrath, strife, sedition, heresies, envyings, 
murders, drunkenness, reyelings, and such 
like ;" and says, " Of the which I tell you be- 
fore, as I have also told you in time past, that 
they which do such things shall not inherit the 
kingdom of God." Gal. v, 19-21. 

I here consider the body of sin, with its mem- 
bers, unsubdued and unbridled, as it is in the 
minds of the unregenerate : originating in the 
senses, conceptions, and imagination ; nourished 
by the desires, and matured through the instru- 
mentality of the will. And the apostle presents 
them as completed in the lives and conduct of 
wicked men. But in the regenerate this "body 
of the sins of the flesh," and these evil " desires 
of the heart and the mind," are ''nailed to the 
cross" The old man is subjected, and grace 
is in the ascendant. 

* See Dr. Bates's Spiritual Perfection. 



CHRISTIAN PERFECTION'. 



41 



But though the conruptions of the heart are 
subjected, and are undergomg the process of 
mortification, they still occasionally stir — there 
are remains of them which must be extermi- 
nated. Though crucified, they are not yet en- 
tirely dead. But their complete destruction is 
provided for by the atonement and mediation of 
Christ, and it remains for the regenerate to 
make the application of the remedy. In this 
sense I understand Rom. vi, 11: "Likewise 
reckon ye yourselves to be dead indeed unto 
sin," — VEKpovg fiev ecvat, truly ^ or m truth dead. 

2. I hasten now to the consideration of the 
latter branch of the great work of sanctification ; 
that is, the life of God in the soul. 

When the apostle exhorts us to reckon our- 
selves " dead indeed unto sin," he immediately 
adds, " but alive unto God through Jesus Christ 
our Lord." Rom. vi, 11. And when he requires 
us to cleanse ourselves from all filthiness of 
the flesh and spirit," he continues, ''perfecting 
holiness in the fear of God." 2 Cor. vii, 1. And 
after giving a catalogue of " the works of the 
flesh," which are to be eradicated, he imme- 
diately proceeds to give us a list of the oppo- 
site graces which are to be cultivated. '' The 
fruit of the Spirit," says he, " is love, joy, peace, 
long-sufiering, gentleness, goodness, faith, meek- 
ness, temperance ; against such there is no law. 
And they that are Christ's have crucified the 
flesh with the aflections and lusts." Gal. v, 19- 
24. For," says he, " we are his workman- 
ship, created in Christ Jesus unto good works, 



42 



SCRIPTURE DOCTRINE OF 



which God hath before ordained that we should 
walk in them." Eph. ii, 10. And we are re- 
quired to "put on the new man, which after 
God is created in righteousness and true holi- 
ness," chap, iv, 24 ; and " which is renewed in 
knowledge after the image of him that created 
him." Col. iii, 10. 

From these passages we may gather the fol- 
lowing essential elements of the life of grace — 
knowledge, purity, and love. 

(1.) We must be "renewed in knowledge 
after the image of God." This implies the 
right direction and quickening of the intellec- 
tual faculties. The understanding being illu- 
minated, it is prepared to discern moral distinc- 
tions, and to appreciate moral beauty. It is 
directed to the perfections of the Deity, and 
gazes upon the beauty of holiness. It sees the 
character and bearings of the great moral rule, 
and clearly distinguishes between the impulses 
of the flesh and the motions of the Spirit. It 
apprehends the atonement of Christ, and through 
this medium sees the way to be reconciled to 
the Father of mercies. " And this is life eter- 
nal, that they might know thee, the only true 
God, and Jesus Christ, whom thou hast sent." 
John xvii, 3. 

The complete sanctification of the intellect 
will correct all its moral aberrations. It will 
purify and regulate the thoughts, the concep- 
tions, the imagination, the memory, and the 
judgment. The Psalmist felt a deep concern 
that his " thoughts " might be properly directed 



CHRISTIAN PERFECTION. 



43 



and regulated. Says lie, " Searcli me, O God, 
and know my heart ; try me, and know my 
thoughts." Psa. cxxxix, 23. And a most ex- 
cellent form of petition is directed to the same 
point in these words, " Cleanse the thoughts of 
our hearts by the inspiration of thy Holy Spirit, 
that we may perfectly love thee, and worthily 
magnify thy holy name." 

(2.) We must be renewed in "holiness." 
The most general sense of the term " holiness " 
is separation from the w^orld, and in this sense 
it implies both inward and outward religion. 
But in connection with the term " righteous- 
ness " I understand it to imply purity of heart — 
the mind that was in Christ Jesus. It conse- 
quently constitutes the root or foundation of all 
the active Christian graces. It implies not only 
freedom from sin, but dedication to God. And 
when it is entire, then do we perfect holiness in 
the fear of God. Without any measure of this 
heaven-born principle the heart is full of filthi- 
ness ; and with its complete reign, and univer- 
sal diffusion through the soul, the seeds of 
grace spring up into a luxuriant growth, and 
bear the fruits of righteousness, to the praise 
and glory of God. 

(3.) We must be renewed in " righteousness." 
Righteousness implies the conformity of the 
motions of the heart and the actions of the life 
to the will of God. The highest evangelical 
sense of the term implies loving God with all 
the heart, and our neighbor as ourselves. St. 
Paul says, " Love is the fulfilling of the law," 



44 



SCRIPTURE DOCTRINE OF 



Rom. xiii, 10 ; TrATypw^tta vofiov, a full performance 
of the law. And St. John speaks of " perfect 
love," 1 John iv, 17, 18 ; — a love that is with- 
out alloy — and that is complete — filling the 
whole soul, bringing all the thoughts and affec- 
tions "into captivity to the obedience of Christ." 
Love is the sum of the evangelical law ; and 
when, in the language of St. John, it is " made 
perfect," all the sensibilities of the soul are re- 
stored to their appropriate objects, and the vol- 
untary power is conformed to the will of God, 
or, in other words, the affections and the will 
are fully sanctified. 

And who will say that anything short of the 
entire man — the intellect, the sensibilities, the 
will, and the senses — is intended by the apostle 
in that comprehensive prayer, " And the very 
God of peace sanctify you wholly : and I pray 
God your whole spirit, and soul, and body, he 
preserved blameless unto the coming of our 
Lord Jesus Christ." 1 Thess. v, 23. Indeed, 
this seems to cover the whole ground. The 
whole man — all the powers of his soul, and all 
the functions of his body- — are embraced. All 
these may be sanctified — sanctified wholly — 
and " preserved blameless unto the coming of 
our Lord Jesus Christ." And to give the fullest 
assurance of this high privilege, the apostle 
adds, " Faithful is he that calleth you, who 
also will do it," verse 24. 

Having now presented the Scripture sense 
of entire sanctification, I shall conclude with a 
brief improvement. 



CHRISTIAN PERFECTION. 



45 



1 . I would ask those who have experienced 
justifying grace, but still feel the remains of 
the carnal mind, whether the entire sanctifica- 
tion of which I have been speaking does not 
appear necessary to the high ends of Christian- 
ity ? Can we, dear brethren, feel the sediment 
of our inward corruptions stirred even by slight 
circumstances of temptation, and not feel that 
we need to be entirely cleansed from inward 
sin ? Is it not a source of heartfelt gTief, that 
the hateful passions of lust, anger, pride, covet- 
ousness, jealousy, &c., are often detected in 
our hearts ? Do these roots of bitterness spring 
up and trouble us, and yet are we satisfied with 
our state 1 How should these thino^s brinof us 
into the dust ; and with what earnestness should 
we groan to be delivered ! We have doubtless 
often felt these enemies of the Lord, and of our 
own peace, as thorns in our sides and as pricks 
in our eyes. We have compelled them, for the 
time, to give the ground ; we have prayed, re- 
solved, and re-resoU'ed, and yet we have too 
much evidence that ''the Canaanite" still re- 
mains " in the land." We have prayed with 
the Psalmist, " Create in me a clean heart, O 
God, and renew a right spirit within me and 
yet, alas ! is not our condition but too accurate- 
ly described by the poet? — 

With outstretcli'd bauds and streaming eyes, 

Oft I begin to grasp the piize ; 

1 groan, I strive. I watch, I pray, 

But O ! how soon it dies away ! 

The deadly shimber still I feel 

Afresh upon my spirit steal !" 



46 



SCRIPTURE DOCTRINE OF 



2. Does not this complete renewing appear 
desirable ? Can we glorify God in any way so 
fully as by a full conformity of heart and life 
to his holy will 1 Is anything so beautiful, so 
glorious in the whole universe, as complete 
holiness ? What so fully promotive of our own' 
happiness, as entire conformity to the image of 
God ? O, why should we not " serve the Lord 
in the beauty of holiness ?" Why not " rejoice 
evermore, pray without ceasing, and in every- 
thing give thanks ?" How beggarly is all the 
glory of this world in comparison with the 
pearl of perfect love!" How insipid the 
pleasures of sense in comparison with "joy 
and peace in believing !" How utterly worth- 
less all the honors of the world in comparison 
with the peculiar honors of the saints" omholy 
ones in whom the Lord " delighteth !" Here 
are riches, and honors, and pleasures, pure as 
the source whence they emanate, glorious as 
heaven, and lasting as eternity ! 



CHRISTIAN PERFECTION. 



47 



LECTURE m. 

THEORIES ON THE DOCTRINE OF PERFECTION 

WESLEYAN THEORY. 

Let US go oniuito perfection." Hebrews vi, 1. 

Having, in the preceding lecture, deduced 
the doctrine of entire sanctification, or Chris- 
tian perfection, from the Scriptures, I shall next 
proceed to present the leading theories which 
have been maintained upon the subject by 
Christian divines. 

And I shall begin with what, for distinction's 
sake, I shall denominate the Wesleyan theory 
of evangelical perfection. 

This theory simply asserts the attainahleness 
in the present life of a state of holiness truly 
denominated Christian perfection. This 
Christian perfection implies loving God with all 
the heart, soul, mind, and strength — a perfect ful- 
fillment of the terms of salvation. These terms 
being based upon the covenant of grace, do not 
imply a perfect compliance with the requisitions 
of the covenant of works. In relation to the 
latter it is truly ^aid, " i\.ll have sinned, and 
come short of the glory of God." " There is 
not a just man upon earth that doeth good, 
and sinneth not." " If we say that we have no 
sin, we deceive ourselves." 

The following are the views of our standard 
writers upon the subject. I begin with Mr. 
Wesley : — 



48 



SCRIPTURE DOCTRINE OF 



" On Monday, June 24, 1744, our first con- 
ference began ; six clergymen and all our 
preachers being present. The next morning 
we seriously considered the doctrine of sancti- 
fication, or perfection. The questions asked 
concerning it, and the substance of the answers 
given, were as follows : — 

What is it to be sanctified? 

" ' To be renewed in the image of God, " in 
righteousness and true holiness." 

" ' What is implied in being a perfect Chris- 
tian? 

" ' The loving God with all our heart, and 
mind, and soul. Deut. vi, 5. 

" * Does this imply, that all inward sin is 
taken away? 

" * Undoubtedly : or how can we be said 
to be " saved from all our uncleannesses ?" 
Ezek. xxxvi, 29.' 

"Our second conference began Aug. 1, 1745. 
The next morning we spoke of sanctification as 
follows : — 

"'When does inward sanctification begin? 

" ' In the moment a man is justified. (Yet 
sin remains in him, yea, the seed of all sin, till 
he is sanctified throughout.) From that time a 
believer gradually dies to sin, and grows in 
grace. 

" * Is this ordinarily given till a little before 
death ? 

"'It is not, to those who expect it no 
sooner. 

" ' But may we expect it sooner ? 



CHRISTIAN PERFECTION. 



49 



"'Why not? For, although we grant, — 
(1.) That the generality of believers, whom we 
have hitherto known, were not so sanctified till 
near death ; (2.) That few of those to whom St. 
Paul wrote his epistles were so at that time; 
nor, (3.) He himself at the time of writing his 
former epistles : yet all this does not prove that 
we may not be so to-day. 

" ' In what manner should we preach sanc- 
tification? 

" ' Scarce at all to those who are not press- 
ing forward ; to those who are, always by 
way of promise ; always drawing, rather than 
driving.' 

" Our third conference began Tuesday, May 
26, 1746. In this we carefully read over the 
minutes of the two preceding conferences, to 
observe whether anything contained therein 
might be retrenched or altered, on more mature 
consideration. But we did not see cause to 
alter in any respect what we had agreed upon 
before. 

" Our fourth conference began on Tuesday, 
June 16, 1747. As several persons were pre- 
sent who did not believe the doctrine of perfec- 
tion, we agreed to examine it from the founda- 
tion. 

" In order to do this it was asked, 

" * How much is allowed by our brethren 

who differ from us with regard to entire sancti- 

fication ? 

"'They grant, (1.) That every one must 
be entirely sanctified in the article of death. 

^1 



50 



SCRIPTURE DOCTRINE OF 



(2.) That till then a believer daily grows in 
grace, comes nearer and nearer to perfection. 
(3.) That we ought to be continually pressing 
after it, and to exhort all others so to do. 

" ' What do we allow them ? 

"'We grant, (1.) That many of those who 
have died in the faith, yea, the greater part of 
those we have known, were not perfected in 
love, till a little before their death. (2.) That 
the term sanctified is continually applied by 
St. Paul to all that were justified. (3.) That 
by this term alone he rarely, if ever, means, 
" saved from all sin." (4.) That, consequently, 
it is not proper to use it in that sense, without 
adding the word ivholly, entirely, or the like. 
(5.) That the inspired writers almost continu- 
ally speak of or to those who were justified, 
but very rarely of or to those who were wholly 
sanctified.* (6.) That, consequently, it be- 
hooves us to speak almost continually of the 
state of justification ; but more rarely,! at least 
in full and explicit terms, concerning entire 
sanctification. 

'' * What, then, is the point where we divide ? 

" * It is this : should we expect to be saved 
from all sin before the article of death V "| 

Again :— 

* That is, unto those a^one, exclusive of others ; 
but they speak to them, jointly with others, almost 
continually." 

t " More rarely, I allow ; but yet in some places very 
frequently, strongly, and explicitly." 

t Plain Account of Christian Perfection, pp. 48-51. 



CHRISTIAN PERFECTION. 



51 



' What is Christian perfection ? 

" ' The loving God with all our heart, mind, 
soul, and strength. This implies that no wrong 
temper, none contrary to love, remains in the 
soul ; and that all the thoughts, words, and ac- 
tions, are governed by pure love. 

" ' Do you affirm that this perfection excludes 
all infirmities, ignorance, and mistake? 

'I continually affirm quite the contrary, and 
always have done so. 

" ' But how can every thought, word, and 
work, be governed by pure love, and the man 
be subject at the same time to ignorance and 
mistake. 

' I see no contradiction here : " A man 
may be filled with pure love, and still be liable 
to mistake." Indeed, I do not expect to be freed 
from actual mistakes till this mortal puts on im- 
mortality. I believe this to be a natural conse- 
quence of the soul's dwelling in flesh and blood. 
For we cannot now think at all but by the 
mediation of those bodily organs which have 
suffered equally with the rest of our frame. 
And hence we cannot avoid sometimes thinking 
wrong, till this corruptible shall have put on 
incorruption. 

" ' But we may carry this thought further yet. 
A mistake in judgment may possibly occasion a 
mistake in practice. For instance : Mr. De 
Renty's mistake touching the nature of mortifi- 
cation, arising from prejudice of education, oc- 
casioned that practical mistake, his wearing an 
iron girdle. And n thousand such instances 



52 



SCRIPTURE DOCTRINE OF 



there may be, even in those who are in the 
highest state of grace. Yet, where every word 
and action springs from love, such a mistake is 
not properly a sin. However, it cannot bear the 
rigor of God's justice, but needs the atoning 
blood. 

' What was the judgment of all our breth- 
ren who met at Bristol in August, 1758, on 
this head ? 

" ' It was expressed in these words : — 
(1.) Every one may mistake as long as he lives. 
(2.) A mistake in opinion may occasion a mis- 
take in practice. (3.) Every such mistake is 
a transgression of the perfect law. Therefore, 
(4.) Every such mistake, were it not for the 
blood of atonement, would expose to eternal 
damnation. (5.) It follows, that the most per- 
fect have continual need of the merits of Christ, 
even for their actual transgressions, and may 
say for themselves, as well as for their brethren, 
"Forgive us our trespasses." 

" ' This easily accounts for what might 
otherwise seem to be utterly unaccountable 
namely, that those who are not offended wher 
we speak of the highest degree of love, yet will 
not hear of living without sin. The reason is, 
they know all men are liable to mistake, and 
that in practice as well as in judgment. But 
they do not know, or do not observe, that this 
is not sin, if love is the sole principle of 
action. 

" ' But still, if they live without sin, does 
not this exclude the necessity of a mediator ? 



CHRISTIAN PERFECTION. 



53 



At least, is it not plain that they stand no lon- 
ger in need of Christ in his priestly office ? 

" ' Far from it. None feel their need of 
Christ like these ; none so entirely depend 
upon him. For Christ does not give life to the 
soul separate from, but in and with himself. 
Hence his words are equally true of all men, 
in whatsoever state of grace they are ; "As the 
branch cannot bear fruit of itself, except it abide 
in the vine ; no more can ye, except ye abide in 
me : Without" (or separate from) "me ye can 
do nothing." 

" ' In every state we need Christ in the fol- 
lowing respects: — (1.) Whatever grace we 
receive, it is a free gift from him. (2.) We 
receive it as his purchase, merely in consider- 
ation of the price he paid. (3.) We have this 
grace, not only from Christ, but in him. For 
our perfection is not like that of a tree, which 
flourishes by the sap derived from its own root, 
but, as was said before, like that of a branch 
which, united to the vine, bears fruit ; but, sever- 
ed from it, is dried up and withered. {4.) All 
our blessings, temporal, spiritual, and eternal, 
depend on his intercession for us, which is one 
branch of his priestly office, whereof therefore 
we have always equal need. (5.) The best 
of men still need Christ in his priestly office to 
atone for their omissions, their shortcomings, 
(as some not improperly speak,) their mistakes 
in judgment and practice, and their defects of 
various kinds. For these are all deviations 
from the perfect law, and consequently need an 



54 



SCRIPTURE DOCTRlx\E OF 



atonement. Yet that they are not properly sins, 
we apprehend may appear from the words of 
St. Paul : " He that loveth, hath fulfilled the 
law ; for love is the fulfilling of the law." 
Rom. xiii, 10. Now, mistakes, and whatever 
infirmities necessarily flow from the corruptible 
state of the body, are no way contrary to love ; 
nor, therefore, in the Scripture sense, sin. 

" ' To explain myself a little further on this 
head: (1.) Not only sin, properly so called, 
(that is, a voluntary transgression of a known 
law,) but sin improperly so called, (that is, an 
ini^oluntary transgression of a divine law, known 
or unknown,) needs the atoning blood. (2.) I 
believe there is no such perfection in this life 
as excludes these involuntary transgressions, 
which I apprehend to be naturally consequent 
on the ignorance and mistakes inseparable from 
mortality. (3.) Therefore, sinless perfection is 
a phrase I never use, lest I should seem to 
contradict myself. (4.) I believe a person fill- 
ed with the love of God is still liable to these 
involuntary transgressions. (5.) Such trans- 
gressions you may call sins, if you please : I 
do not, for the reasons above mentioned.' "* 

And again : — Some thoughts occurred to my 
mind this morning concerning Christian per- 
fection, and the manner and time of receiving 
it, which I believe may be useful to set down. 

" 1. By perfection I mean the humble, gen- 
tle, patient love of God and our neighbor, ruling 
our tempers, words, and actions. 

* Plain Account of Christian l^erfection, pp. 62-67. 



CHRISTIAX PERFECriOX. 



55 



" I do not include an impossibility of falling 
from it, either in part or in whole. Therefore, 
I retract several expressions in our hymns, 
which partly express, partly imply, such an 
impossibility. 

"And I do not contend for the term sinle^Sy 
though I do not object against it. 

" 2. As to the manner. I believe this per- 
fection is always wrought in the soul by a sim- 
ple act of faith; consequently in an instant. 

'•But I believe a gradual work, both prece- 
ding and following that instant. 

"3. As to the time. I believe this instant 
generally is the instant of death, the moment 
before the soul leaves the body. But I believe 
it may be ten, twenty, or forty years before. 

1 believe it is usually many years after jus- 
tification, but that it may be within five years 
or five months after it ; I know no conclusive 
argument to the contrary. 

If it must be many years after justification, 
I would be glad to know how many. Pretium 
quotus arroget annus ? [What length of time 
will sanction it ?] 

" And how many days or months, or even 
years, can any one allow to be between perfec- 
tion and death? How far from justification 
must it be ; and how near to death? 
London, Jau. 27, 1767."^ 

Next to Mr. Wesley we reckon Mr. Fletcher. 
His statement of the doctrine of evangelical 
perfection is as follows : — 

' Woi'ks. vol. vi, pp. 531, 532. 



56 



SCRIPTURE DOCTRINE OF 



" We give the name of Christian perfection 
to that maturity of grace and holiness which 
established adult believers attain to under the 
Christian dispensation ; and thus we distinguish ^ 
that maturity of grace both from the ripeness of 
grace, which belongs to the dispensation of the 
Jews below us ; and from the ripeness of glory 
which belongs to departed saints above us. 
Hence it appears, that by Christian perfection 
we mean nothing but the cluster and maturity 
of the graces which compose the Christian 
character in the church militant. 

" In other words, Christian perfection is a 
spiritual constellation made up of these gracious 
stars, — perfect repentance, perfect faith, perfect 
humility, perfect meekness, perfect self-denial, 
perfect resignation, perfect hope, perfect chari- 
ty for our visible enemies, as well as for our 
earthly relations ; and, above all, perfect love 
for our invisible God, through the explicit 
knowledge of our Mediator, Jesus Christ. And 
as this last star is always accompanied by all 
the others, as Jupiter is by his satellites ; we 
frequently use, as St. John, the phrase ' perfect 
love,' instead of the word ' perfection :' under- 
standing by it the pure love of God, shed abroad 
in the hearts of established believers by the 
Holy Ghost, which is abundantly given them 
under the fullness of the Christian dispensation. 

" Should any one ask if the Christian perfec- 
tion which we contend for is a sinless perfec- 
tion, we reply, ' Sin is the transgression of a 
divine ^ law and man may be considered 



CHRISTIAN PERFECTIOX. 



57 



either as being under the anti-evangelicai. 
Christless, remediless law of our Creator ; or 
as being under the evangelical, mediatorial, 
remedying law of our Redeemer : and the 
question must be answered according to the 
nature of these two laws. 

With respect to the first, that is, the Adam- 
ic, Christless law of innocence and paradisia- 
cal perfection, we utterly renounce the doctrine 
of sinless perfection, for three reasons. We 
are conceived and born in a state of sinful de- 
generacy, whereby that law is already virtually 
broken. Our mental and bodily powers are so 
enfeebled, that we cannot help actually break- 
ing that law in numberless instances, even after 
our full conversion. And, when once we have 
broken that law, it considers us as transgressors 
for ever : nor can it any more pronounce us 
sinless than the rigorous law which condemns 
a man to be hanged for murder can absolve a 
murderer, let his repentance and faith be ever 
so perfect. Therefore, I repeat it, with respect 
to the Christless law of paradisiacal obedience, 
we entirely disclaim sinless perfection. 

" But Christ has so completely fulfilled our 
Creator's paradisiacal law of innocence, which 
allows neither of repentance nor of renewed 
obedience, that we shall not be judged by that 
law ; but by a law adapted to our present state 
and circumstances, — a milder law, called ' the 
law of Christ;' that is, the Mediator's law, 
which is like himself, ' full of evangelical 
' grace and truth.' 



58 



SCRIPTURE DOCTRINE OF 



" We do not doubt, but as a reasonable, lov- 
ing father never requires of his child who is 
only ten years old the work of one v^ho is thirty 
years of age ; so our heavenly Father never 
expects of us, in our debilitated state, the obe- 
dience of immortal Adam in paradise, or the 
uninterrupted worship of sleepless angels in 
heaven. We are persuaded, therefore, that, for 
Christ's sake, he is pleased with an humble 
obedience to our present light, and a loving 
exertion of our present powers ; accepting our 
gospel services according to what we have, and 
not according to what we have not. Nor dare 
we call that loving exertion of our present pow- 
er sin ; lest by so doing we should contradict 
the Scriptures, confound sin and obedience, and 
remove all the land-marks which divide the 
devil's common from the Lord's vineyard. 

" We exhort the strongest believers to 'grow 
up to Christ in all things :' asserting that there 
is no holiness and no happiness in heaven 
(much less upon earth) which does not admit 
of a growth, except the holiness and happiness 
of God himself ; because, in the very nature of 
things, a being absolutely perfect, and in every 
sense infinite, can never have anything added 
to him. But infinite additions may be made to 
beings every way finite, such as glorified saints 
and holy angels are. 

" Hence, it appears, that the comparison 
which we make between the ripeness of a fruit, 
and the maturity of a believer's grace, cannot 
be carried into an exact parallel. For a perfect 



CHRISTIAN PERFEtTlOX. 



59 



Christian grows far more than a feeble believer, 
whose growth is still obstructed by the shady 
thorns of sin, and by the draining suckers of 
iniquity. Besides, a fruit which is come to its 
perfection, instead of growing, falls and decays : 
whereas a 'babe in Christ' is called to grow 
till he becomes a perfect Christian ; a perfect 
Christian, till he becomes a disembodied spirit ; 
a disembodied spirit, till he reaches the perfec- 
tion of a saint glorified in body and soul ; and 
such a saint, till he has fathomed the infinite 
depths of divine perfection, that is, to all eter- 
nity. For if we go on 'from faith to faith,' and 
are spiritually ' changed from glory to glory,' 
by beholding God ' darkly through a glass ' on 
earth ; much more shall we experience impro- 
ving changes, when we shall ' see him as he is,' 
and behold him ' face to face,' in various, num- 
berless, and still brighter discoveries of himself 
in heaven."* 

The following are Dr. A. Clarke's views : — 
The word ' sanctify' has two meanings. 1. It 
signifies to consecrate, to separate from earth 
and common use, and to devote or dedicate to 
God and his service. 2. It signifies to make 
holy or pure. 

" Many talk much, and indeed well, of what 
Christ has done for us : but how little is spoken 
of what he is to do in us ! and yet all that he 
has done for us is in reference to what he is to 
do in us. He was incarnated, suflered, died, and 
rose again from the dead ; ascended to heaven, 
' Last Check, pp. :j-^0-J3-:. 



60 



SCRIPTURE DOCTRINE OF 



and there appears in the presence of God for us. 
These were all saving, atoning, and mediating 
acts for us ; that he might reconcile us to God ; 
that he might blot out our sin ; that he might 
purge our consciences from dead works ; that 
he might bind the strong man armed — take 
away the armor in which he trusted, wash the 
polluted heart, destroy every foul and abomina- 
ble desire, all tormenting and unholy tempers ; 
that he might make the heart his throne, fill the 
soul with his light, power, and life ; and, in a 
word, ' destroy the works of the devil.' These 
are done in us ; without which we cannot be 
saved unto eternal life. But these acts done in 
us are consequent on the acts done for us : for 
had he not been incarnated, suffered, and died 
in our stead, we could not receive either pardon 
or holiness ; and did he not cleanse and purify 
our hearts, we could not enter into the place 
where all is purity : for the beatific vision is 
given to them only who are purified from all 
unrighteousness : for it is written, ' Blessed are 
the pure in heart, for they shall see God.' No- 
thing is purified by death ; — nothing in the 
grave ; nothing in heaven. The living stones 
of the temple, like those of that at Jerusalem, 
are hewn, squared, and cut here, in the church 
militant, to prepare them to enter into the com- 
position of the church triumphant. 

" This perfection is the restoration of man to 
the state of holiness from which he fell, by cre- 
ating him anew in Christ Jesus, and restoring 
to him that image and likeness of God which 



CHRISTIAN PERFECTION. 



61 



he has lost. A higher meaning than this it 
cannot have : a lower meaning it must not have. 
God made man in that degree of perfection which 
was pleasing to his own infinite wisdom and 
goodness. Sin defaced tliis divine image : 
Jesus came to restore it. Sin must have no tri- 
umph ; and the Redeemer of mankind must have 
his glory. But if man be not perfectly saved 
from all sin, sin does triumph, and Satan exult, 
because they have done a mischief that Christ 
either cannot or will not remove. To say he 
cannot, would be shocking blasphemy against 
the infinite power and dignity of the great Cre- 
ator; to say he will not. would be equally such 
against the infinite benevolence and holiness of 
his nature. All sin, whether in power, guilt, 
or defilement, is the work of the devil ; and 
Jesus came to destroy the work of the devil; 
and as all unrighteousness is sin, so his blood 
cleanseth from all sin, because it cleanseth from 
all unrighteousness. 

" ]\Iany stagger at the term perfection in 
Christianity ; because they think that what is 
implied in it is inconsistent with a state of pro- 
bation, and savors of pride and presumption : 
but we must take good heed how we stagger at 
any word of God ; and much more how we 
deny or fritter away the meaning of any of his 
sayings, lest he reprove us, and we be found 
liars before him. But it may be that the term 
is rejected because it is not understood. Let 
us examine its import. 

The word ' perfection,' in reference to any 



62 



SCRIPTURE DOCTRINE OF 



person or thing, signifies that such person or 
thing is complete or finished : that it has nothing 
redundant, and is in nothing defective. And 
hence that observation of a learned civilian is 
at once both correct and illustrative, namely, 
' We count those things perfect which want 
nothing requisite for the end whereto they were 
instituted.' And to he perfect, often signifies 'to 
be blameless, clear, irreproachable and, ac- 
cording to the above definition of Hooker, a 
man may be said to be perfect who answers the 
end for which God made him ; and as God re- 
quires every man to love him with all his heart, 
soul, mind, and strength, and his neighbor as 
himself, then he is a perfect man that does so ; 
he answers the end for which God made him ; 
and this is more evident from the nature of that 
love which fills his heart ; for, as love is the 
principle of obedience, so he that loves his God 
with all his powers will obey him with all his 
powers ; and he who loves his neighbor as him- 
self will not only do no injury to him, but, on 
the contrary, labor to promote his best interests. 
Why the doctrine which enjoins such a state 
of perfection as this should be dreaded, ridi- 
culed, or despised, is a most strange thing ; and 
the opposition to it can only be from that carnal 
mind that is enmity to God ; ' that is not sub- 
ject to the law of God, neither indeed can be.' 
And had I no other proof that man is fallen from 
God, his opposition to Christian holiness would 
be to me sufi[icient. 

The whole design '>{ God was to restore 



CHRISTIAN PERFECTION. 



63 



man to his image, and raise him from the ruins 
of his fall ; in a word, to make him perfect; to 
blot out all his sins, purify his soul, and fill him 
with holiness ; so that no unholy temper, evil 
desire, or impure affection or passion, shall 
either lodge, or have any being within him : 
this, and this only, is true religion, or Christian 
perfection ; and a less salvation than this would 
be dishonorable to the sacrifice of Christ, and 
tlie operation of the Holy Ghost ; and would be 
as unworthy of the appellation of ' Christianity, 
as it would be of that of ' holiness or perfection.' 
They who ridicule this are scoffers at the word 
of God ; many of them totally irreligious men, 
sitting in the seat of the scornful. They who 
deny it, deny the whole scope and design of 
divine revelation and the mission of Jesus 
Christ. And they who preach the opposite 
doctrine are either speculative Antinomians, 
or pleaders for Baal. 

" When St. Paul says he • warns every man 
and teaches every man in all wisdom, that he 
may present every man perfect in Christ 
Jesus,' he must mean something. What, then, 
is this something ? It must mean ' that holiness 
without w^hich none shall see the Lord.' Call 
it by what name we please, it must imply the 
pardon of all transgression, and the removal of 
the whole body of sin and death ; for this must 
take place before we can be like him, and see 
him as he is, in the effulgence of his own glory. 
This fitness, then, to appear before God, and 
thorough preparation for eternal g^lory, is what 1 



64 



SCRIPTURE DOCTRINE OF 



plead for, pray for, and heartily recommend to 
all true believers, under the name of Christian 
perfection. Had I a better name, one more en- 
ergetic, one with a greater plenitude of mean- 
ing, one more worthy of the efficacy of the 
blood that bought our peace, and cleanseth from 
all unrighteousness, I would gladly adopt and 
use it. Even the word ' perfection' has, in some 
relations, so many qualifications and abatements 
that cannot comport with that full and glorious 
salvation recommended in the gospel, and bought 
and sealed by the blood of the cross, that I 
would gladly lay it by, and employ a word more 
positive and imequivocal in its meaning, and 
more worthy of the merit of the infinite atone- 
ment of Christ, and of the energy of his almigh- 
ty Spirit ; but there is none in our language ; 
which I deplore as an inconvenience and ? 
loss.''* 

The doctrine of " entire sanctification, or 
the perfected holiness of believers," is thus 
asserted by Mr. Watson : — " That a distinction 
exists between a regenerate state and a state 
of entire and perfect holiness, will be generally 
allowed. Regeneration, we have seen, is con- 
comitant with justification : but the apostles, in 
addressing the body of believers in the churches 
to whom they wrote their epistles, set before 
them, both in the prayers they offer in their 
behalf, and in the exhortations they administer, 
a still higher degree of deliverance from sin, as 
well as a higher growth in Christian virtues 
Christian Theology, pp. 182-185. 



CHRISTIAN PERFECTIOX. 



65 



Two passages only need be quoted to prove 
this. 1 Thess. v, 23, 'And the very God of 
peace sanctify you vrholly : and I pray God 
your whole spirit, and soul, and body, be pre- 
served blameless unto the coming of our Lord 
Jesus Christ.' 2 Cor. vii, 1, 'Having these 
promises, dearly beloved, let us cleanse our- 
selves from all Althiness of the flesh and spirit, 
perfecting holiness in the fear of God.' In both 
these passages deliverance from sin is the sub- 
ject spoken of ; and the prayer in one instance, 
and the exhortation in the other, goes to the 
extent of the entire sanctification of 'the soul' 
and ' spirit,' as vs^ell as of the ' flesh ' or ' body,' 
from all sin ; by which can only be meant our 
complete deliverance from all spiritual pollu- 
tion, all inward depravation of the heart, as well 
as that w^hich, expressing itself outw-ardly by 
the indulgence of the senses, is called ' filthi- 
ness of the flesh.' "* 

The following are Mr. Trefiry's views : — 
*' Christianity being the doctrine of Christ, we 
infer that Christian perfection implies a con- 
formity to the will of Christ, in all that relates 
to inward and outward holiness, to the temper 
of our minds, and the conduct of our lives : or, 
in other words, it is the full maturity of the 
Christian principle, and the consistent and uni- 
form exemplitication of Christian practice. By 
the Christian principle, we understand that 
divine virtue from which the several graces 
and fruits of Christianity spring, and by which 
* Institutes, part ii, chap. xxix. 



66 



SCRIPTURE DOCTRINE OF 



they are supported and kept in continual opera 
tion. Or, in other words, it is that which re- 
sembles the germinating power in vegetation, 
that unfolds itself in buds, blossoms, and fruits, 
containing ' within it, as in an embryo state, the 
rudiments of all true virtue ; which, striking- 
deep its roots, though feeble and lowly in its 
beginnings, silently progressive, and almost in- 
sensibly maturing, yet will shortly, even in the 
bleak and churlish temperature of this world, 
lift up its head and spread abroad its branches, 
bearing abundant fruits."* 

Again this author says: — "Perfection has a 
two-fold character ; there is a perfection of 
parts, and a perfection of degrees. A thing is 
perfect in the former sense, when it possesses 
all the properties or qualities which are essen- 
tial to its nature, without any deficiency, or re- 
dundancy ; thus a machine is perfect, when it 
has all its parts, and these parts so admirably 
disposed as completely to answer the purpose 
for which it is formed. Thus a human body is 
perfect, when it has all the limbs, muscles, ar- 
teries, veins, &c., that belong to a human body; 
and thus I conceive every Christian believer is 
perfect, as he is endowed with all the graces 
of the Spirit, and the ' fruits of righteousness, 
which are by Jesus Christ to the glory and 
praise of God,' And this kind of perfection 
admits of no increase ; any addition would de- 
face the beauty and destroy the harmony of the 



* Treatise on Christian Perfection, pp. 11, 12. 



CHRISTIAN PERFECTION. 



67 



whole : add another wheel to your watches, and 
the purpose would be defeated for which they 
are formed ; imagine another limb joined to a 
human body, and it would disfigure rather than 
beautify it, and retard rather than accelerate its 
motion. In religion, indeed, the imagination 
cannot picture any additional virtue, nor the 
mind conceive of any new grace to be joined to 
the Christian character ; the feeblest saint is 
as perfect in this sense as the most established 
Christian, and the babe as complete as the man. 
And I greatly question whether the glorified 
spirits in heaven are more perfect in this view 
than the saints upon earth; for if old things 
pass away, and all things become new, when 
the soul is vitally united to Christ, may we not 
suppose that the most consummate state of 
blessedness in the kingdom of God consists 
in the endless accessions which those graces 
will receive that adorn the soul in this world ? 

" Do the spirits of just men made perfect love 
God with an intense ardor and cyrowin^ attach- 
ment ? And is not ' the love of God shed abroswi 
in our hearts by the Holy Ghost, which is given 
unto us V Do not we ' love him because he first 
loved us V Do they possess ' a fullness of joy, 
and pleasures for evermore V And do not ' we 
rejoice with joy unspeakable, and full of glory?' 
' And return to Zion with singing, and everlast- 
ing joy upon our heads V 

Do they see Christ as he is, and participate 
his likeness ? ' And do we not behold as in a 
glass the glory of the Lord, till changed into 



68 



SCRIPTURE DOCTRINE OF 



the same image, from glory to glory, as by the 
Spirit of the Lord V 

^' Do they say with a loud voice, ' Worthy is 
the Lamb that was slain, to receive power, and 
riches, and wisdom, and strength, and honor, 
and glory, and blessing V And do not ' we sing 
and make melody in our hearts unto the Lord V 

' Thee they sing with glory crown'd, 
We extol the slaughter'd Lamb ; 

Lower if our voices sound, 
Our subject is the same.' 

" Far be it from me to assert anything posi- 
tively on this subject ; it is possible there may 
be latent powers in the human soul which never 
can be developed in this world, but which may, 
in a future state of existence, give birth to new 
and endless enjoyments ; for if this life be only 
' the bud of being,' what finite mind can con- 
ceive the glories that await us, when we blos- 
som with unfading beauty in the garden of Pa- 
radise ? 

" 2d. Perfection may be considered in refer- 
ence to its degrees. I do not like this term, as 
I am conscious it may be abused, but it is the 
best I can find to express my meaning ; it im- 
plies the having all the 'fruits of the Spirit' 
brought to such maturity, as to exclude every 
opposing principle, and every contrary temper.'* 
A man may be perfect in the former sense, and 
imperfect in the latter ; just as a child may be 

* Instead of perfection of degrees, I would prefer, aa 
less liable to be misunderstood, perfection of character. 



CHRISTIAN PERFECTION. 



69 



perfect in parts, and imperfect in degrees ; he 
may have all the limbs, and so on, of a human 
being ; but not the strength, the vigor, nor the 
intellectual endowments of a man. Thus a 
Christian, who has been recently ' born of God,' 
and just introduced into the glorious liberty of 
the gospel, may have all the graces of Chris- 
tianity, and yet these may exist in imperfect 
degrees : for instance, every Christian possesses 
a confidence in God, a trust in his promises, 
and a reliance upon his veracity ; not the con- 
fidence of ignorance, nor of presumption, but 
the genuine ofispring of experimental know- 
ledge ; for ' they that know thy name,' saith 
David, ' will put their trust in thee.' But this 
confidence, though perfect in its principle, is 
imperfect in its degree ; it is sometimes dis- 
turbed by doubts, molested by fears, or harassed 
by anxious cares ; but when the soul has at- 
tained to maturity in Christian holiness, this 
confidence is perfect, and doubt, distrust, and 
fear, cease to exist. And though in reference 
to worldly things the Christian may walk ' in 
darkness, and have no light ;' the fig-tree may 
not blossom, nor fruit be in the vine ; friends 
may desert him, and foes meditate his ruin ; 
yet ' he shall not be afraid of evil tidings ; his 
heart is fixed, trusting in the Lord;' hence he 
can say, with Job, ' Though he slay me, yet will 
I trust in him ;' or with the poet, — 

" * Though waves and storms go o'er my head, 

Though health, and strength, and friends be gone ; 



70 



SCRIPTURE DOCTRINE OF 



Though joys be wither'd all, and dead; 

Though every comfort be withdrawn ; 
On this my steadfast soul relies, 
Father, thy mercy never dies.' 

" Every believer in the Lord Jesus Christ 
loves God, and gives the most indubitable evi- 
dence of that love, by keeping God's command- 
ments, and doing the things that please him. 
But this love, although perfect in its nature, is 
not in its degree ; there may be an undue at- 
tachment to the vi^orld, an improper fondness 
for the creature, or an inordinate degree of self- 
love ; but when the Christian has gone on 'unto 
perfection,' then he ' loves God with, all his 
heart, and with all his soul, and vi^ith all his 
mind, and with all his strength, and his neigh- 
bor as himself.' This love knows no rival ; 
neither the seductions of sin, nor the lures of 
the world, nor the charms of the creature, can 
alienate the affections from the sole object that 
has engrossed them ; for such a man, wealth 
has no value, pleasure no attraction, honor no 
brilliance, and dignities no splendor : hence he 
adopts the language of the poet, — 

^' ' All my treasure is above. 
All my riches is thy love, 
Whom have I in heaven but thee ? 
Thou art all in all to me.' 

I shall close my quotations of Wesleyan au- 
thorities with a statement of the doctrine by 
the venerable Bishop Hedding :t — 

* Sermon on Heb. vi, 1. 

f This brief exposition of the doctrine of Christian 



CHRISTIAN PERFECTION. 



71 



" Brethren, — x\iiiong many other important 
questions, the following have been asked von, 
and you have answered them in the affirmative : 
' Are you going on to perfection ? Do you ex- 
pect to be made perfect in love in this life ? 
Are you groaning after it V 

It is important for you, as Christians and as 
ministers, to have a thorough understandinof of 
this great subject. The subject is Christian 
perfection, or being made perfect in love in this 
life. It is being delivered from sin, and filled 
with the love of God. The brethren ask me 
to state 'the nature of justification, regeneration, 
and sanctification, and the difierence between 
them as distinct works of grace.' I understand 
justification to be a pardon of past sins; and re- 
generation, which takes place at the same time, 
to be a change of heart, or of our moral nature. 
Regeneration also, being the same as the new 
birth, is the beginning of sanctification, though 
not the completion of it, or not entire sanctifica- 
tion. Regeneration is the beginning of purifi- 
cation ; entire sanctification is the finishing of 
that work. 

" The difference between a justified soul who 
is not fully sanctified, and one fully sanctified, 
I understand to be this : — 

The first (if he does not backslide) is kept 

perfection was delivered, by request, in an address to 
the candidates for orders in the New-Jersey Confer- 
ence, April, 1841, and subsequently published in the 
Chrisrian Advocate and Journal in accordance with a 
vote of the conference. 



72 



SCRIPTURE DOCTRIiNTE OF 



from voluntarily committing known sin ; which 
is what is commonly meant in the New Testament 
by committing sin. But he yet finds in himself 
the remains of inbred corruption, or original sin ; 
such as pride, anger, envy, a feeling of hatred 
to an enemy, a rejoicing at a calamity which 
has fallen upon an enemy, &c. 

" Now, in all this the regenerate soul does 
not act voluntarily— his choice is against all 
these evils; God has given him a new heart, 
which hates ail these evils, and resists and 
overcomes them as soon as the mind perceives 
them. The regenerate soul wishes these evils 
were not in his heart, yet he has in himself no 
power to destroy them. Though the Christian 
does not feel guilty for this depravity as he 
would do if he had voluntarily broken the law 
of God, yet he is often grieved and afflicted, 
and reproved at a sight of this sinfulness of his 
nature. 

Though the soul in this state enjoys a de- 
gree of religion, yet it is conscious it is not 
what it ought to be, nor what it must be to be 
fit for heaven. 

" It seems that the sinfulness of our nature, 
or original sin, may remain in the new-born 
soul independent of choice, and even against 
choice. 

" The second, or the person fully sanctified, 
is cleansed 'from all these inward involuntary 
sins. 

** He may be tempted by Satan, by men, and 
by his own bodily appetites, to commit sin, but 



C H R I S 'i I A X E K F E C 1^ I O X . 



73 



his heart is free from these inward fires, which 
before his full sanctification were ready to fall 
in with temptation, and lead him into transgres- 
sion. He may be tempted to be proud, to love 
the world, to be revengeful or angry, to hate an 
enemy, to wish him evil, or to rejoice at his 
calamity, but he feels none of these passions 
in his heart ; the Holy Ghost has cleansed him 
from all these pollutions of his nature. Thus 
it is that, being emptied of sin, the perfect 
Christian is filled with the love of God, even 
with that perfect love which casteth out fear. 

" But is this sanctification instantaneous or 
gradual ? It is both. In some respects it is the 
one, and in other respects it is the other. In a 
soul who does not backslide, the -work of sancti- 
fication goes on gradually till it is finished, and 
that event is instantaneous. Finishing the work 
is accomplished in an instant. Mr. Wesley 
says something like this : ' xA. man may be some 
time dying, but there is an instant in which he 
dies.' So in a Christian, sin may be some 
time dying, but there is an instant in which it 
dies ; and that event is full sanctification. In 
some, the fact of its being finished in an in- 
stant is more apparent to the subject than it is 
in others. 

But how is this great work performed 1 By 
the Holy Spirit — no other power can effect it ; 
and this work of the Spirit is obtained only 
through the atonement, and through faith in 
that atonement. That faith which is the con- 
dition of this entire sanctification is exercised 



74 



SCRIPTURE DOCTRINE OF 



only by a penitent heart — a heart willing to 
part with all sin for ever, and determined to do 
the will of God in all things. Believe and 
pray for it — it is as important that you should 
experience this holy work as it is that the sin- 
ners to whom you preach should be converted. 
God is as able, willing, and ready to do this great 
work for you as he was to pardon your sins. 
Christ is able to save to the uttermost all that 
come to God through him. But what would be 
the fate of a soul born of the Spirit, but not fully 
sanctified, called to die in that state ? If he 
have not backslidden he v/ould go to heaven. 
Not that he is now fit for heaven, but Christ 
would fit him should he call him out of the 
world. Before his departure Christ would 
either accept his weak faith, or give him a de- 
gree of faith equal to his wants, and thus save 
his soul. This view is supported by the nume- 
rous promises in Scripture of eternal salvation 
to all who die the children of God. These 
promises, to such as persevere and remain the 
children of God, include all the work of grace 
necessary to fit them for heaven. But these 
views furnish no excuse for us to neglect seek- 
ing full sanctification now. If we were sure we 
should live twenty years, then experience full 
sanctification and die, there would be many and 
important reasons for us to seek that great bless- 
ing now, and so to believe as to experience it 
this day. With it we should be more happy, 
and more useful ; and as we are changeable 
creatures, with this blessing we shall be more 



CHRISTIAN PERFECTION. 



75 



safe than we could be without it. But can a 
person possessing perfect love, perfectly keep 
God's holy law, as angels do in heaven ? No ; 
if he could, he would no longer need the atone- 
ment, any more than holy angels do. Yet 
through the atonement, he may acceptably keep 
the law. 

He loves God with all his heart, and his 
neighbor as himself ; he acts in all things under 
the influence of that love ; and this is the end 
of the commandment, and the fulfilling of the 
law. And though this soul is free from what 
the Bible calls sin, yet he has infirmities and 
unavoidable failings growing out of the original 
fall, on account of which he ought to say, 

• Every momeut, Lord, I need 
The merits of thy death ;' 

forgive me my trespasses, &;c. Unavoidable mis- 
takes and failings are covered by the atonement ; 
and through it his obedience is accepted." 

I have been the more diffuse in my refer- 
ences, for the purpose of presenting all the 
phases of the subject as it is maintained by our 
standard writers. A clear statement of the doc- 
trine of Christian perfection, I have long felt, 
is absolutely necessary at the outset ; for with- 
out this we meet objections at every step which 
embarrass us, and involve in obscurity and 
doubt its plainest points. I have therefore se- 
lected those passages from the writings of Mr. 
Wesley, Mr. Fletcher, and succeeding writers, 
which partake specifically of the nature of defi- 



76 



SCRIPTURE DOCTRINE OF 



nitions, and especially such as give definitions 
which were rendered necessary by objections 
founded upon a false issue. After occupying 
so much time in drawing out the true Wesleyan 
theory, little more will be said in the present 
lecture. I shall close by a consecutive state- 
ment of the propositions which are couched un- 
der the language of my authorities. 

1. As to the nature of Christian perfection, 
it is clear, first, that our authors neither hold 
that it implies perfection in knowledge, nor a 
perfect fulfillment of the requirements of the 
Adamic law, that is, legal perfection. But, 
secondly, that it implies simply loving God with 
all the heart, 

2. That entire sanctification and Christian 
perfection are identical. 

3. That a state of sanctification, simply, as 
that state is referred to in the sacred writers, 
seldom implies all that we mean by Christian 
perfection ; but when we design, by the term 
sanctification, to express the state of perfection 
contended for, we should qualify it by the word 
entire, or the like. 

4. That the term perfection, signifying the 
completeness of a thing in the attributes of its 
kind, considering its circumstances and the 
purposes of its being, admits of various degrees. 
Consequently perfection varies in its character 
according to the character of its subject ; and 
may vary in its degrees, in subjects of the same 
class, according to the circumstances of the 
subject, and its particular destination. 



CHRISTIAN PERFECTION. 



77 



5. That by being saved from all sin in the 
present life, we mean being saved, first, from 
all outward sin — all violations of the require- 
ments of the law of love which relate to our 
outward conduct : and, secondly, from all in- 
ward sin — all violations of the law of love 
which relate to the intellect, sensibilities, and 
the will. 



LECTURE IV. 

NEW THEORY. 
" To the law and to the testimony." Isa. viii, 20. 

In the present lecture I shall briefly notice 
the controversy upon the subject of Christian 
perfection now in progress among our Presbyte- 
rian and Congregational brethren in this country. 

President Mahan and Professor Finney, of 
the Oberlin Theological Institute, with several 
others, have published views upon the subject 
which are deemed by most of their brethren as 
novel, and injurious to the interests of religion. 
As the works of these gentlemen, and those of 
their opponents, are before the public, and can 
be easily obtained, I shall not occupy much 
space in quoting their language. 

Messrs. Mahan and Finney, in their system- 
atic statements of the doctrine, tell us both what 
it is and what it is not. The following is the 
first part of President Mahan's statement : — 



78 



SCRIPTURE DOCTRINE OF 



" My design in the present discourse is to 
answer this one question : What is perfection 
in holiness ? In answering this inquiry, I would 
remark, that perfection in holiness implies a 
full and perfect discharge of our entire duty, of 
all existing obligations in respect to God and all 
other beings. It is perfect obedience to the 
moral law. It is ' loving the Lord our God with 
all our heart, and with all our soul, and with 
all our strength, and our neighbor as ourselves/ 
It implies the entire absence of all selfishness, 
and the perpetual presence and all- pervading 
influence of pure and perfect love. ' Love is 
the fulfilling of the law.' 

Professor Finney's is as follows : — " By en- 
tire sanctification, I understand the consecration 
of the whole being to God. In other words, it 
is that state of devotedness to God and his ser- 
vice required by the moral law. The law is 
perfect. It requires just what is right, all that 
is right, and nothing more. Nothing more nor 
less can possibly be perfection or entire sanc- 
tification, than obedience to the law. Obedi- 
ence to the law of God in an infant, a man, an 
angel, and in God himself, is perfection in each 
of them. And nothing can possibly be perfec- 
tion in any being short of this, nor can there 
possibly be anything above it."t 

It will be perceived that these statements 
differ from those of our standards upon the point 
of legal obedience. They assert " perfect obe- 

* Scripture Doctrine of Christian Perfection, pp. 7, 8. 
t Lecture I. Oberlin Evangelist, vol. ii, p. 1. 



CHRISTIAN PERFECTION. 79 



dience to the moral law," whereas Wesleyans 
deny the practicability of such obedience. 

Their theory is understood by their opponents 
to differ in this respect from the Wesleyan the- 
ory. Hence they set them down as a distinct 
class of perfectionists, holding to a legal perfec- 
tion, which some think a much better, and oth- 
ers a much worse, system than that of the Meth- 
odists.* 

My object at present is not so much to con- 
trovert the views of these brethren, as to call 
particular attention to a feature in their state- 
ments which has no place in our standards. 
This however seems to be materially modified 
by their negative propositions. As a specimen 
of this, I give the following from Mr. Mahan's 
negative statement : — 

" Hence I remark, that perfection in holiness 
does not imply, that we now love God with all 
the strength and intensit}^ with which redeemed 
spirits in heaven love him. The depth and in- 
tensity of our love depend, under all circum- 
stances, upon the vigor and reach of our pow- 
ers, and the extent and distinctness of our 
vision of divine truth. ' Here we see through 
a glass darkly ; there face to face.' Here our 
powers are comparatively weak ; there they 
will be endowed with an immortal and tireless 

See Dr. Pond's article, Biblical Repository, Janua- 
ry, 1839, p. 45; and "The Scripture Doctrine of Sanc- 
tification stated, and defended against the Errors of 
Perfectionism, by W. D. Snodgi-ass, D. D.," pp, 98,99. 
"TT^o shall decide, when dortorsi disagree V 



A 



80 



SCRIPTURE DOCTRINE OF 



vigor. In each and every sphere, perfection in 
holiness implies a strength and intensity of love 
corresponding with the reach of our powers and 
the extent and distinctness of our vision of truth 
in that particular sphere. The child is perfect 
in holiness who perpetually exercises a filial 
and affectionate obedience to all the divine re- 
quisitions, and loves God with all the powers 
which it possesses as a child. The man is 
perfect in holiness who exercises the same su- 
preme and affectionate obedience to all that God 
requires, and loves him to the full extent of his 
knowledge and strength as a man. The saint 
on earth is perfect, when he loves with all the 
strength and intensity rendered practicable by 
the extent of his knowledge and reach of his 
powers in his present sphere. The saint in 
heaven will be favored with a seraph's vision, 
and a seraph's power. To be perfect there, he 
must love and adore with a seraph's vigor, and 
burn with a seraph's fire."* 

Upon the two parts of the statement, Dr. 
Snodgrass remarks as follows : — " It [Christian 
perfection] is defined by a recent writer, as in- 
volving ' perfect obedience to the moral law.' 
It implies, he says, ' a full and perfect discharge 
of our entire duty in respect to God and to all 
other beings.' And, if this definition were al- 
lowed to stand unqualified and unimpaired, we 
should desire no other. But it falls out, in im- 
mediate connection with this language, that the 
demands of the law of God upon us depend upon 
Scripture Doctrine of Christian Perfection, p. 9. 



CHRISTIAN PERFECTION. 



81 



our ^ circumstances ' — that ' our powers are com- 
paratively weak ' — and that what is required of 
us is holiness ' corresponding with the reach 
of our powers.' We are thus driven at once 
from what seemed to be safe and tenable ground, 
and thrown upon the radical error, that the ex- 
tent of our powers, fallen as we are, is the 
ground and measure of our obligation."* 

Professor Finney, among a multitude of ne- 
gative propositions, has the following : — " It 
[Christian perfection] does not imply the same 
degree of knowledge that we might have pos- 
sessed, had we always improved our time in its 
acquisition. The law cannot require us to love 
God or man as well as we might have been able 
to love them, had we always improved all our 
time in obtaining all the knowledge we could, 
in regard to their nature, character, and inte- 
rests. If this were implied in the requisition 
of the law, there is not a saint on earth or in 
heaven that is or ever can be perfect. What is 
lost in this respect is lost, and past neglect can 
never be so atoned for as that we shall ever be 
able to make up in our acquisitions of know- 
ledge what we have lost. It will, no doubt, be 
true to all eternity, that w^e shall have less 
knowledge than we might have possessed, had 
we filled up all our time in its acquisition. We 
do not, cannot, nor shall we ever be able to 
love God as w^ell as we might have loved him, 
had we always applied our minds to the acqui- 
sition of knowledge respecting him. And if 
* Scripture Doctnne of Saiictifi cation, &c.,pp. 22, 23. 

6 



82 



SCUIPTtrKE DOCTRINE OF 



entire sanctili cation is to be understood as im- 
plying that we love God as much as we should, 
had we all the knowledge we might have had, 
then I repeat it, there is not a saint on earth or 
in heaven, nor ever will be, that is entirely 
sanctified. 

" It does not imply the same amount of ser- 
vice that we might have rendered, had we never 
sinned. The law of God does not imply or 
suppose that our powers are in a perfect state : 
that our strength of body or mind is what it 
would have been, had we never sinned. But 
it simply requires us to use what strength we 
have. The very wording of the law is proof 
conclusive that it extends its demands only to 
the full amount of what strength we have. And 
this is true of every moral being, however great 
or small. 

" It does not require the same degree of love 
that we might have rendered, but for our igno- 
rance. We certainly know much less of God, 
and therefore are much less capable of loving 
him ; that is, we are capable of loving him with 
a less amount, and to a less degree, than if we 
knew more of him, which we might have done 
but for our sins. And as I have before said, 
this will be true to all eternity ; for we can never 
make amends by any future obedience or dili- 
gence for this any more than for other sins. 
And to all eternity, it will remain true, that we 
know less of God, and love him less than we 
might and should have done, had we always 
done our duty. If entire sanctification, there- 



CHRISTIAN PERFECTION. 



83 



fore, implies the same degree of love or service 
that might have been rendered, had we always 
developed our powers by a perfect use of them, 
then there is not a saint on earth or in heaven 
that is or ever will be in that state. The most 
perfect development and improvement of our 
powers must depend upon the most perfect use 
of them. And every departure from their per- 
fect use is a diminishing of their highest devel- 
opment, and a curtailing of their capabilities to 
serve God in the highest and best manner. All 
sin, then, does just so much toward crippling 
and curtailing the powers of body and mind, 
and rendering them, by just so much, incapable 
of performing the service they might otherwise 
have rendered."* 

Now upon these and similar positions the 
Oberlin divines are charged by their opponents 
with letting down the law of God."t And it 
does appear to me that they are logically liable 
to this charge. For in speaking of the stand- 
ard of holiness, they always refer to " the law;" 
and Christian perfection they make out " that 
state of devotedness to God and his service re- 
quired by the moral law," and this same moral 
law " does not require, according to Professor 
Finney, " the same degree of knowledge," nor 
" the same amount of service," nor the same 
degree of love" that " we might have rendered, 
had we never sinned." I shall resume the sub- 

* Lecture I. Oberlin Evangelist, vol. ii, pp. 3, 4. 
t See a communication from the synod of Genesee, 
dated Lockport, Oct., 1840. New-York Observer. 



84 



SCRIPTURE DOCTRINE OF 



ject of the law upon a future occasion. My 
only object at present is, to present the pecu- 
liarities of the Oberlin system, not to controvert 
them, but to see wherein they differ from the 
Wesleyan theory. 

The Oberlin divines have met with two 
classes of opponents. One, as Dr. Snodgrass 
and the 'PrmcetonReyiev/, denies the attainable- 
ness of this state of perfection altogether in the 
present life. But Dr. Woods, Dr. Pond, the 
Biblical Repository, and the New- York Evan- 
gelist, admit the attainahleness, but deny the fact 
of this perfection ; or they admit that the per- 
fection asserted by the Oberlin divines is attain- 
able, but deny that any ever have attained it, or 
that any ever will hereafter attain it in this life. 
The following is Dr. Wood's position upon the 
subject : — 

" Mr. Mahan represents it as a question on 
which his opinion differs from the one com- 
monly entertained : ' whether we may now, 
during the progress of the present life, attain to 
entire perfection in holiness.' (Discourses, p. 
15.) And in his second discourse he makes it 
his particular inquiry, whether a state of complete 
holiness is attainable in the present life. He in- 
forms us that he does not use the words attain- 
able and practicable with reference merely or 
chiefly to our natural powers as intelligent, ac- 
countable agents, but with reference to the pro- 
visions of divine grace. And he lays it down 
as a truth, which distinguishes his system from 
the one generally held, that * complete holiness 



C H R I S ' r 1 .1 X P K R F E C 1 • I O X . 



85 



IS, in the highest and most common acceptation 
of the term, attainahle^ And in the last num- 
ber of the Repository, (p. 409,) he states it as 
a point peculiar to him and his party, ' that we 
may render to God the perfect obedience which 
he requires.' But we hold to this as much as 
he does, and, as I suppose, on the same condi- 
tions ; that is, we may render perfect obedience, 
if we apply ourselves to the work as ice ought, 
diXid fully avail ourselves of the gracious provi- 
sions of the gospel. He surely would not say 
that we may render perfect obedience in any 
other way. 

I must therefore protest here, as I did in 
the former case, against Mr. Mahan's claiming 
that, as belonging peculiarly and exclusively to 
him, and to those who agree with him, which 
belongs equally to others. We hold, as decid- 
edly as he does, that, in the common accepta- 
tion of the term, complete holiness is attainable 
in the present life. When we assert that a 
thing is attainable, or ?nay be attained, our mean- 
ing is, that a proper use of means will secure 
it ; that we shall obtain it, if we do what we 
ought ; and that, if we fail of obtaining it, truth 
will require us to say we might have obtained 
it, and that our failure was owing altogether to 
our own fault. The attainableness of anything 
surely does not mean the same thing as its be- 
ing actually obtained. For it is very common 
to speak of many things — for example, the im- 
provement of the mind, and a state of compe- 
tence — as things which are attainable^ or which 



86 SCRIPTURR DOCTRINE OF 

may be obtained, but which never are obtained. 
The same as to the blessings of the gospel. 
Mr. Mahan would doubtless say, as others do, 
that salvation is attainable by all who hear the 
gospel ; that under the dispensation of grace, 
any and all sinners may be saved ; meaning, 
that means and opportunities are provided : that 
the way is prepared ; that salvation is freely 
offered to them on the most reasonable terms ; 
that a proper conduct on their part will secure 
the blessing, and that if they do not obtain it, 
they themselves, and they only, will be the 
faulty cause of the failure. When we say a 
thing is not attainable^ we mean that, whatever 
we may do, we cannot obtain it, and that our 
failing to obtain it will not be owing to any mis- 
conduct or neglect on our part. It is often and 
truly represented, that impenitent sinners, at 
the judgment day, will have the painful reflec- 
tion that the blessedness of heaven was offered 
to them, and was put within their reach — that 
they might have been saved, but refused the in- 
finite good."* 

This is considered by Dr. Snodgrass and the 
Princeton Review on the one hand, and by the 
Oberlin divines on the other, " as virtually giv- 
ing up the matter in dispute," And I see no 
reason for a doubt upon the subject. The 
simple question between the Reformed and ihe 
Remonstrants, and between Messrs. Wesley 
and Fletcher, and Messrs. Hill, Toplady, Mar- 

* An Examination of the Doctiine of Perfection, pp. 
26-28. 



CHRI8TUX PERFECTION. 



87 



tin, and others, was the attainableness of a state 
of evaiigelical perfection in the present life. For 
maintaining the affirmative of this question, Ar- 
minians have been considered heterodox, and 
branded with the offensive epithet of perfection- 
ists. But it seems the Andover professor can 
take the position that " perfect conformity to 
the moral law " is attainable in this life, and be 
no perfectionist at ail. The position of the 
good doctor and his coadjutors does really en- 
title them to a large share of the obloquy which 
orthodox Calvinists have ever heaped upon Ar- 
minians for the unpardonable sin of perfection- 
ism ; and in such company perhaps we should 
be content to suffer reproach, claiming however 
exemption from the charge of holding to the at- 
tainableness of legal perfection, a crime that Dr. 
Woods openly and explicitly confesses. 

The doctor goes further, and maintains, " that 
devout Christians and orthodox divines have, 
in all ages, maintained this precious doctrine."* 
Now here we must proceed with caution. Let 
it be noticed that the learned professor is speak- 
ing of legal perfection, for such he understands 
to be the perfection maintained by President 
Mahan. With this understanding we demur to 
the declaration. A careful historical investiga- 
tion of the subject will show, as clear as light, 
that none but Pelagians, Romanists, Anabap- 
tists, Ranters, &c., ever " maintained this doc- 

* Au Examination of the Do<m-ine of Perfection, 
page 15. 



88 



SCRIPTURE DOCTKINE OF 



trine."* A perfection which consists in perfect 
conformity to the original law has ever been de- 
nied by " devout Christians and orthodox di- 
vines." The evidence is abundant that this 
doctrine was denied and controverted by all the 
reformers, by the Reformed churches, by the 
Remonstrants, and by Mr. Wesley and his co 
adjutors. 

But if the doctor, by "orthodox divines," 
means Calvinistic divines, his assertion is most 
palpably erroneous : for these divines, from the 
days of the great Genevan reformer down to 
the present time, have explicitly denied the at- 
tainableness in this life of the perfection required 
both by the law and by the gospel, and have, on 
the other hand, asserted the necessary continu- 
ance of sin in believers until death. 

Calvin says : " There never has been a saint 
who, surrounded with a body of death, could at- 
tain to such a degree of love, as to love God 
with all his heart, with all his soul, and with 
all his mind."t 

Witseus says : " We are not to imagine that 
any one in this life can attain to that perfection 
which the law of God requires, that, living with- 
out all sin, he should wholly employ himsell in 
the service of God."J 

Mr. Romaine, in speaking of " the experience 
of every true believer," says : " He desires to 

* See the 4tli, 5tb, 6th, 7th, and 8th lectures of the 
larger work. 

t Institutes, book ii, chap, vii, sec. 5. 

t Economy of the Covenants, vol. ii, pp. 55, 56. 



/ 



CHRISTIAN PERFECTION'. 89- 

keep his thoughts from wandering ; he would 
have his whole heart enoracred in the dutv, but 
he cannot:'"^ 

Mr. Toplady says : " Such being the unre- 
laxing perfection which the law inflexibly re- 
quires, it necessarily follows that the supposi- 
tion of possible perfection on earth is the most 
fanatic dream, and the most gigantic delusion 
which can whirl the brain of a human being. "t 

Dr. John Dick says : The possihility of per- 
fection in the present state could be conceived 
only by men who were ignorant of the Scrip- 
ture and of themselves. They must first have 
lowered the standard of holiness. They must 
have narrowed and abated the demands of the 
divine law to meet their fancied attainments. "| 

Rev. Charles Buck says : There is a per- 
I'ection of degrees, by which a person performs 
all the commands of God, with the full exertion 
of all his powers, without the least defect. 
This is what the law of God requires, but what 
the saints cannot attain to in this life."^ 

In addition to these authorities, I give the 
Westminster divines, and the General Assem- 
bly of the Presbyterian Church. The language 
adopted by the latter from the former is as fol- 
lows : — "Q. 149. Is any man able perfectly to 
keep the commandments of God ? A. No man is 
able, either of himself, or by any grace received 

* Treatise on Faith, p. 376. 

t Works of Aug. Toplady, p. 141. 

t Theology, vol. ii. p. 242. 

J Theological Dictionar)" ; aiticle, Perfection 



90 



SCRIPTURE DOCTRINE OF 



in this life, perfectly to keep the commandments 
of God ; but doth daily break them in thought, 
word, and deed."* 

Need I multiply passages from those whom 
Dr. Woods will not hesitate to acknowledge as 
^' orthodox divines," to prove that he has taken 
an untenable position, when he claims for the 
admission of the attainahleness of this perfec- 
tion the common consent of evangelical Chris- 
tians ? Until the learned professor shall review 
his ground, and correct himself, he stands in an 
unenviable position. His facts are wholly un- 
supported, and his system, as a whole, liable 
to more objections, and has less support from 
the Scriptures, the formularies of faith adopted 
by Protestant churches, and the published opin- 
ions of " orthodox divines " of all ages, than al- 
most any other system of perfection which has 
ever been given to the world. 

Did Dr. Woods and those who agree with 
him entertain the right notions of Christian per- 
fection, we might well rejoice in their admis- 
sion of its attainahleness. But holding, as they 
do, to a legal perfection, the very theory which 
has always been opposed by orthodox Protest- 
ants, upon mature consideration of the matter I 
have come to the conclusion, for myself, that it 
is no special cause of joy to the believers in the 
doctrine of evangelical perfection,^ The temper, 

* Larger Catechism. 

t Not having then so Mly investigated the character 
of the perfection which Dr. W. had in view, I was led 
on n former occasion to regrard his concession in too fa» 



CHRISTIAX PERFKCTIOX. 



91 



however, in which Dr. Woods writes is most 
kind — characterized by Christian meekness and 
charity. 

But for the logic of this writer I cannot speak 
in so favorable terms. How the learned pro- 
fessor could persuade himself that he was doing 
justice to his opponent, when he applied his 
arguments to a proposition which he had not 
attempted to prove, is to me wholly unaccount- 
able. Mr. Mahan had introduced numerous 
Scripture proofs, that a state of Christian per- 
fection is attainable in this life. Dr. Woods 
seems to think that he has fully and logically 
refuted Mr. Mahan, when he has shown, by a 
labored argument, that these arguments do not 
^' certainly prove that believers will ever be com- 
pletely sanctified." All this, constituting nearly 
one half of his reply, is as clear an instance of 
he sophism Ignoratio Elenchi, a misapprehen- 
sion of the question^ as can easily be found in 
the productions of any sophist. In this I must 
not be understood as interfering in the con- 
troversy between these gentlemen, I am not 
the apologist or defender of either one or the 
other, but a simple reporter of facts as they pre- 
sent themselves to my own mind. 

How far the views of the Oberlin divines 
upon the metaphysical distinction so generally 
received by Calvinistic theologians between 
natural and moral ability go to modify their 
views of the subject of Christian perfection, I 

vorable a hght. See Methodist Qnarterly Review, vol. 
i, p. 317. 



92 



SCRIPTURK DOCTRINE OF 



shall not attempt to determine.* So far as I 
have been able to find, they are sufficiently ex- 
plicit upon the necessity of direct divine infiu- 

* Since writing the above, several late numbers of 
the Oberlin Evangelist have fallen in my v^ay, which I 
had not before seen. In these Professor Finney pre- 
sents views which are not only novel and eccentric, but 
several of them exceedingly objectionable. In a ser- 
mon by the professor,^ moral ability," natural abili- 
ty," and gracious ability," are pronounced " distinc- 
tions" absolutely nonsensical." As to the distinction 
of President Edwards, referred to in the text, and quite 
generally adopted by Calvinistic divines, this gentle- 
man sustains the following propositions : — " Their ^la- 
tural ability is no ability at all — their natural inability, 
so far as morality or virtue is concerned, is no inability 
at all — their moral ability is no ability at all — their 
moral inability is an absolute natural inability.'''' This, 
I suppose, will be quite sufficient evidence that he has 
broken loose from the trammels of new divinity in more 
points than one. But while he repudiates this cherished 
distinction of moral and natural ability, he is equally 
strong in his objections against the Arminian theoiy of 
gracious ability. This kind of ability he undertakes to 
prove " has no grace whatever in it." The reasoning 
by which he does this is perfectly sophistical. The 
gist of the argument is contained in the following : — 
" It is a first truth of reason, that moral obligation im- 
plies the possession of every kind of ability which is 
indispensable to render the required act possible. For 
example, if God requires me to fly, he must furnish me 
wings." In this way he makes it a matter of mere 

justice " on God's part to give the power to do what 
he requires. The most charitable construction which 
can be put upon this argument is, that the preacher 
had so completely lost himself in a labyrinth of meta- 
physical speculations, as unintentionally to have re- 
versed the regular order of antecedent and sequence. 
We suppose, in the economy of grace, man is first 
a YoL iv, No. 18. August 31, 1842. 



CHRISTIAN PERFECTION'. 



93 



ence m the actual accomplishment of the work 
of sanctification. I give the following from 
President Mahan as specimens : — 

We learn how to understand and apply such 
declarations of Scripture as the following: — 
' Wash you. make you clean ;' ' Make to your- 
selves a new heart and a new spirit ;' ' Let us 

restored to a new probation, and this new probation 
implies the means necessary to meet the conditions of 
the new covenant. The conditions requii-ed ai'e based 
upon the provisions of this covenant. These provisions 
imply all the power, and gracious aid. necessaiy lo 
enable man to comply fully with its tenns. Now, is 
there no gi'ace in placing the human family in a condi- 
tion in which salvation is possible ] Is there no grace in 
putting eternal Hfe within theii' reach ? 

But the professor urges that '^justice does demand 
that a moi-al being should possess the requisite ability, 
whatsoever that is, to do and be what he is command- 
ed to do and be.'' This would be a logical ai-gument 
upon the supposition that God first commanded man to 
repent and beUeve the gospel, before any such thing as 
a gospel existed. In such a case we should naturally 
enough conclude that a gospel must then be prov^ided 
to be believed, or the sinner could not be justly con- 
demned for disobedience to the command. But this 
supposition has no foimdation in tact. It is a mere 
phantom. It is reversing the natural order of things. 
Indeed, the argument by which the professor under- 
takes to prove the theory of prracious ability ^^non- 
sensical" is a perfect fallacy, and^ is as fah'ly entitled to 
be chai-acterized by his owm. favorite epithets, absiu-d 
and nonsensical," as can well be imagined. The new 
covenant is a covenant of grace ; — its provisions are 
gracious provisions ; — the ability to avail ourselves of 
tliese provisions is gracious ability; — the whole super- 
structure, fi'om the foundation to the head-stone, is 
grace — grace ! 



94 



SCRIPTURE DOCTRINE OF 



cleanse ourselves from all filthiness of the flesh 
and spirit,' &c. The common impression seems 
to be, that men are required to do all this, in the 
exercise of their own unaided powers ; and be- 
cause the sinner fails to comply, grace comes 
in, and supplies the condition in the case of 
Christians. Now, I suppose that all such com- 
mands are based upon the provisions of divine 
grace. The sinner is not required to ' make 
himself clean,' or to ' make to himself a new 
heart,' in the exercise of his unaided powers, 
but by application to the blood of Christ, ' which 
cleanseth from all sin.' The grace which pu- 
rijfieth the heart is provided ; the fountain, whose 
waters cleanse from sin, is set open. To this 
fountain the creature is brought, and because he 
may descend into it, and there ^ wash his gar- 
ments and make them white,' he is met with 
the command, ' Wash you, make you clean,' 

* make to yourself a new heart and a new spirit,' 
and ' cleanse yourself from all filthiness of the 
flesh and spirit.' The sinner is able to make 
to himself a * new heart and a new spirit,' be- 
cause he can instantly avail himself of proffered 
grace. He does literally* ' make to himself a 
new heart and a new spirit,' when he yields 
himself up to the influence of that grace. The 
power to cleanse from sin lies in the blood and 
grace of Christ ; and hence, when the sinner 

* purifies himself by obeying the truth through 

* I would rather say, he does in some sense make to 
himself a new heart. The exi^rossioii in the text im- 
plies too much. 



C H R I S I I A \ PERFECTION. 



95 



the Spirit/ the glory of his salvation belongs, 
not to him, but to Christ."* 

" I would here say, that 1 have for ever given 
up all idea of resisting temptation, subduing any 
lust, appetite, or propensity, or of acceptably 
performing any service for Christ, by the mere 
force of my own resolutions. If my propensi- 
ties, which lead to sin, are crucified, I know 
that it must be done by an indwelling Christ. 
If I overcome the world, this is to be the victory, 
' even our faith.' If the great enemy is to be over- 
come, it is .0 be done M^y the blood of the Lamb."'t 

* Scripture DocUiue, pp. 91, 92, 

t Scripture Doctrine, pp. 189, 190. This, it would 
seeiij, is a clear tleclaration of entire dependence on di- 
vine influence for the efficiency in the gi'eat work of 
sanctification. ^ But Professor Finney's commentary 
puts another face upon the whole matter. He says : 
The atonement and divine influence Vv^ere not neces- 
sary to make men able to do their duty, hut to induce in 
them a willingness to do it.""! The influence used by 
God in the \\diole work of salvation, according to this 
gentleman, is nothing more than exerting influence 
over mind by and through the presentation of truth to 
the mind." This he calls '-a di\nne moral suasion. 
Mr. Finney says : " With many, to deny a physical di- 
vine influence in regeneration, to deny that the Spirit 
of God is employed to make men able, and [to hold,] 
that he only employs his agency m persuading them to 
be willing, is to deny the divine agency altogether." 
And then adds : " What do they mean? I am afraid of 
these men." Ah! my dear sir, and I am soiTy to be 
obliged to say, that *' these men " have no little reason 
to be afraid of" you — afraid lest you should spoil oth- 
ers, as I fear you have spoiled yourself, with your vaia 
philosophy, or ultra speculations. 

» Ob.-rliii Evangelist, vol. iv, No. 18. ^ Ibid. 



96 



SCRIPTURE DOCTRINE OF 



It is often asked, with no little solicitude, Do 
the Oberlin divines receive the true Wesleyan 
doctrine of evangelical perfection ? Is there 
any real difference between them and the Meth- 
odist standards upon the subject ? I feel com- 
pelled to meet this question ; and yet I fear I 
may not be fully understood, and that what I 
shall say may offend against some of the gene- 
ration of God's dear children. I must, notwith- 
standing, make an effort to do justice to the 
question, though I can devote to it but a small 
space. 

1. Be it observed, that a portion of the phra- 
seology employed by these writers comes very 
near the Wesleyan view. Such is the follow- 
ing : " Perfection in holiness implies a full and 
perfect discharge of our entire duty, of all exist- 
ing obligations in respect to God and all other 
beings. — It is 'loving God with all our heart, 
and with all our soul, and with all our strength, 
and our neighbor as ourselves.' It implies the 
entire absence of all sinfulness, and the pre- 
sence and all-pervading influence of pure and 
perfect love — the consecration of the whole 
being to God," &c. And the illustrations of 
this doctrine, and the arguments employed to 
prove it, are generally the same as are employ- 
ed by us. And, 

2. Much that they say upon the negative, 
viz., what Christian perfection is not, is in 
perfect accordance with the language of our 
standards. 

3. But when they speak of perfection as 



CHRISTIAN PERFECTION. 



97 



" perfect obedience to the moral law," they 
leave the Wesleyan phraseology. I do not 
pretend to say precisely what they mean by this 
language, only that it is language ice do not use ; 
and, as it is generally understood, it is language 
which does not convey our notion of Christian 
perfection.* 

* Still another objectionable feature in the Oberlin 
theology is, that it makes Christian perfection to consist 
in ''disinterested benevolence/' and this is something 
either wholly unintelligible or grossly absm'd. The 
following are Professor Finney's explanations of this 
doctiTDe : — If he [God] send your companions or 
children to hell, you will be under obligations to praise 
him for it. If he send your children, or even yourself 
to hell, you will be under an eternal obligation to praise 
him for it. It will always be trae that he did it be- 
cause it was right, because the pubHc good demanded 
it, and it was therefore his duty to do it.''^ Again he 
says : "If the rule of right, if the highest good of the 
universe, demand that you be sent to hell, it is God's 
duty to send you there, and you have no right to object, 
but are bomid to consent with all your heart."^' It has 
now, it would seem, come to this : — that when you ai'e 
prepared ''to consent with all your heart " that God 
" should send your companions, your children, or even 
yourself, to hell," should ''the rule of right, the high- 
est good of the universe, demand " it, you have then 
attained to that " disinterested benevolence " which is 
the sum of Christian perfection ! And wo must believe, 
too, that "it is God's duty^^ to do all this. The phrase- 
ology, perhaps, requires no remark. Assigning a 
' duty " to God is as absurd as it is novel, and will 
find little favor. 

This effort reduces a great practical truth to a mere 
speculation. And the speculation itself, as I said in the 
opening of this note, is either wholly unintelligible or 

» Oberlin Evangelist, vol. iv. No. 19. ^ Ibid. 
7 



98 



SCRIPTURE DOCTRINE OF 



4. When they urge that " the law cannot 
require us to love God or man as well as we 
might have been able to love them, had we al- 
ways improved all our time in obtaining all the 
knowledge we could in regard to their nature, 
character, and interests," — and that " the law 
of God does not imply or suppose that our pow- 
ers are in a perfect state ; that our strength of 
body or mind is what it would have been, had 
we never sinned," &c. ; in all this they leave 
the Wesleyan track. Did they say this of the 
gospel, and not of the law, there would be no 

grossly absurd. If the professor means that we must 
now be willing, should we ultimately prove unfaithful, 
that God ^Iciovldi finally send us to hell, the great diffi- 
culty would be for most persons so to analyze their 
feelings as to be able to determine whether they had 
reached this point or not. Upon the first effort to do 
this they would be likely to find that they were not 
loillingto he damned, under any circumstances. And 
if their hearts were right with God, they would most cer- 
tainly be unwilling to prove unfaithful, and, associating 
unfaithfulness and perdition, they v^^ould feel an in- 
stinctive dread and abhorrence of both. What, then, 
must be done ? Must they be told that they cannot 
truly say, Thy will be done," and " everything short 
of this state of the will is rebellion," and consequently 
they are in the gall of bitterness ? 

But are we to understand that now being in a state 
of rebellion against God, and of course in the way to 
hell, we must now be willing that God should send us 
there, and when we are eternally damned, we are then 
bound to consent with all our heart " to be so damn- 
ed ? The idea is revoltingly absurd. It is asserting 
that we are bound to do what, under the circum- 
stances, is naturally and morally impossible. Is this 
the perfection of the gospel ? 



CHRISTIAN PERFECTION. 



99 



difference between us. All this is true of the 
law of liberty — of the laio of faith — but we con- 
sider nothing of the kind can be said of the 
original law, without truly lowering its claims. 

5. The phraseology here employed seems to 
tend toward a confounding of the law and the 
gospel — of the covenant of w^orks and the cove- 
nant of grace ; and makes salvation predicable 
of obedience to the law% contrary to the doctrine 
of St. Paul. I now only speak of the logical 
tendency of the language employed by these 
w^riters, not pretending that they adopt what 
seems to me to be the legitimate consequence 
of their positions. 

6. But let us not forget that these divines do 
not profess to be Methodists, nor to derive their 
doctrine or phraseology from Methodist stand- 
ards. We consequently cannot find fault with 
them for using their owm terms, or such lan- 
guage as they think best adapted to express the 
sense of the Scriptures upon the subject. And 
though we cannot adopt that portion of their 
phraseology excepted to, yet, so far as we can, 
we should be happy to agree with them, and 
extend to them our sympathies and our fellow- 
ship. 

My object in these remarks, if I know my 
own heart, is truly kind and brotherly. I re- 
joice to believe, that whatever difference there 
may be between us in the modes of expression 
sometimes employed, there may be a perfect 
agreement as to the doctrine of Christian perfec- 
tion, and also as to its experience and practical 



100 SCRIPTURE DOCTRINE OF 



influence * By this exhibition of the difference 
between the Wesleyan and the Oberlin theo- 
ries of perfection, I would answer three objects : 

* So I charitably concluded, with all the light I then 
had ; but I am now compelled to fear the case is other- 
wise. In addition to the evidence of views radically 
defective which I have referred to in preceding notes, 
I will here give another instance. Professor Finney 
insists much that the state of mind which he calls 
Christian perfection is necessary to a state of gracious 
acceptance. In showing what is implied in being 
willing that God should do right," the professor says : 

It implies the spirit of perfect benevolence. No man 
is willing that God should in all things do right, who is 
not disinterestedly and perfectly benevolent, "a Next he 
attempts to prove that ^' this state of mind is indispensa- 
ble to salvation ;" and under this head he says : ''There 
cannot possibly be any virtue or holiness in one who is 
unwilling that God should in all things do right."b 
Again: " Unless you are, according to your knowledge, 
as upright as God is, you are not willing he should do 
right, you are in rebellion against him, and cannot be 
in a state of justification with God."^ And in another 
place this author tells us explicitly, that " nothing short 
of that state of the will that is for the time being as 
perfectly conformed to the will of God as is the will of 
the inhabitants of heaven, can, by any possibility, be 
true religion."^ 

Now, the logical conclusion from all this is, that a 
man is either " as perfectly conformed to the will of 
God as the inhabitants of heaven ;" — " according to his 
knowledge, as upright as God is ;" — or " there cannot 
possibly be any virtue or holiness in " him ; — he is "in 
rebellion against God, and cannot be in a state of justi- 
fication." This, so far as I can see, annihilates the doc- 
trine of Christian perfection at once. According to 
these views, no man can be a Christian at all, unless he 
is one in the highest sense possible. And of course, 
there are no Christians in the world, or Christian per- 
a Oberlin Evang., vol. iv. No. 19. ^ lb. lb. ^ No. 15. 



CHRISTIAN PERFECTION. 101 

I would- satisfy reasonable inquiries ; I would 
guard our own people against adopting hastily 
a phraseology which would make them incon- 
sistent with themselves ; and I would invite a 
review and a more complete exposition of the 
points involved. 

I must now close this lecture. The present 
state of the controversy may be gathered from 
the sequel of these lectures. 



LECTURE V. 

OBJECTIONS TO THE DOCTRINE OF CHRISTIAN 
PERFECTION CONSIDERED. 
Come now, and let us reason together." Isa. i, 18. 

The purpose of this lecture shall be to exam- 
ine several leading objections which are urged 
against the doctrine of Christian perfection. 

1 . It is urged that this doctrine is a part of 
the great heresy brought in by Pelagius, and 
cherished through the dark ages, and still rife 
in the Church of Rome. 

faction is an attainment common to them all. This, I 
say, is sweeping away the doctrine of Christian perfec- 
tion with a sti'oke. With these notions we can neither 
hold any fellowship nor make any compromise. And 
if this is the point to which the Oberlin divines have 
finally arrived, and if they have deliberately settled 
upon it, we must, though reluctantly, conclude, that 
after all they have said con-ectly upon the subject of 
Christian perfection, they have finally taken up views 
essentially defective, and views with which, as Wes- 
ley ans, we can have no sympathy. 



102 SCRIPTURE DOCTRINE OF 

In an article on " Christian Perfection " in 
"the Christian Review," published in Boston 
under the auspices of the Baptist denomination, 
we have these statements : — " Pelagianism pro- 
duced perfectionism ; perfectionism demands 
Pelagianism for its support ; it can flourish in 
no other soil ; it cannot be engrafted upon our 
evangelical scheme ; it can derive thence no 
congenial nourishment ; it may adhere for a 
while to the surface, but must ultimately be 
thrown off by the very action of vitality. Where- 
ever we find it growing in luxuriance, we may 
therefore know the nature of the soil upon 
which we tread. Before the evangelical church 
can admit perfection into her creed, she must 
tear up from their old foundations some of her 
most important and long-cherished doctrines. 
She must modify her whole views of human 
depravity, of the nature of regeneration, of the 
Spirit's influence, and of the holiness of the 
divine law. She must allow either that grace 
is nothing but the free use of our faculties ; or, 
that it is conferred according to human merit ; 
and the final step must be to exchange the doc- 
trine of justification by faith for that which 
teaches that there is no reconciliation to God 
without a perfect obedience to the law. — Doubt- 
less, the advocates of perfectionism will not 
deny that they have adopted, in the main, the 
Pelagian scheme. Some additions there may 
be, but surely no improvement."* 

It will be quite sufficient, in reply to this 
^ No. for June, 1842. 



CHRISTIAX PERFECTIUX. 



103 



objection, to advert to the radical difference 
between the Pelagian and the Wesleyan theo- 
ries. One presents a strictly legal perfection — 
perfect conformity to the law ; while the other 
sets forth an evangelic al perfection — perfect 
conformity to the terms of the gospel. One 
denies the doctrine of the native corruption of 
the human heart and the direct influences of the 
Spirit ; while the other asserts these doctrines 
most explicitly and constantly. One holds tha 
perfection may be attained through the efforts 
of mere natural ability ; the other utterly re- 
jects this doctrine, as contrary to God's word, 
and on the other hand steadily asserts that, sc 
far from being able perfectly to keep the law 
through the force of our natural powers, we can 
absolutely do nothing good without the grace 
of God by Christ preventing (or going before) 
us, that we may have a good will, and working 
with us, when we have that good will."* And 
finally, one system holds the merit of works ; 
while the other denounces that doctrine as he- 
retical, and predicates all hope upon the merits 
of Jesus Christ. 

Now, in all candor, I ask any intelligent and 
unprejudiced person to point out the smallest 
family likeness between the two theories. I 
know they both employ the word perfection^ and 
assert that it is in a sense predicable of man in 
his present state. And does not the Bible do 
the same ? and are not our opponents compel- 

* See Art. viii, Articles of Religion, Doctrine and 
EHscipline of the M: E. Chui'ch. 



104 SCRIPTURE DOCTRINE OF 



led to admit it? Augustine and Turretin, and 
the reformers generally, do the same. All ad- 
mit perfection in some sense. Is the Bible, 
then, a system of Pelagianism and Romanism? 
Were the reformers Pelagians and Romanists ? 
Is Dr. Woods a Pelagian ? The charge of 
Pelagianism does, indeed, on several points, 
in which Wesleyan Methodists totally disagree 
with him, seem to lie against the Andover 
professor. The perfection he admits is a legal 
perfection. And he maintains that we may at- 
tain this perfection by natural ability. Nor 
should it be forgotten that the " new school 
divines" generally, if I understand them, as 
clearly and as fully as did Pelagius himself, 
deny the doctrine of hereditary depravity^ and 
assert that all sin consists in voluntary action. 
And I understand the Christian Review to fol- 
low in the wake of this class of divines. 

Now, how well it becomes the gentlemen 
who hold these dogmas to charge Pelagianism 
upon us, I leave for the candid to judge. It is 
a cheap way to meet an opponent or put down 
a theory, to give it a bad name, or in some way 
bring it under public odium. It is, however, 
much more consistent with Christian candor, 
and with the principles of fair and honorable 
discussion, to meet what we would oppose up- 
on the ground of its own merits; to direct our 
inquiries solely to the question. Is it true? — 
Upon this ground Wesleyan Methodists have 
never shrunk from the field of discussion. And 
whenever their opponents may wish to meet 



CHRISTIAN PERFECTION. 



105 



them here, they will not find themselves in the 
quiet possession of the ground. We have learn- 
ed " earnestly to contend for the faith once 
delivered to the saints," and we shall probably 
continue to practice upon the lesson so often as 
need may require : always, however, allowing 
our opponents the liberty to think for them- 
selves, though never the privilege of misrepre- 
senting us. Now let the gentleman of the 
Christian Review fully understand that as Wes- 
leyans we do most explicitly " deny " that we 
"have adopted in the main the Pelagian 
scheme." We also deny the smallest tendency 
in our system to that " scheme ;" his confident 
assertion to the contrary notwithstanding. 

2. It is objected that perfectionism is always 
identified with fanaticism. Instances in proof 
are given from the history and extravagance of 
the Cathari* of primitive times, the Anabaptists^ 
Familists, Ranters, &c. 

* This is an appellation by which the Novatians of 
the third century were distinguished. This party was 
originated by Novatus, a presbyter of Afiica, and Nova- 
tianus, a presbyter of Rome, who, it is aUedged, by vile 
arts procured himself to be made a bishop. Their dis- 
tinguishing doctrine was, that the lapsed upon no con- 
ditions of repentance whatsoever ought to be received 
again into the peace and communion of the church." 
They inveighed, probably not without much reason, 
against the Catholics, as they called themselves, on ac- 
count of the want of discipline, and separated them- 
selves from those who had apostatized, and those who 
connived at them. They were finally excommunicated 
as heretics and schismatics. They were called, or, as 
my authority says, styled themselves, Cathari, the 
pure, undeHled party." 



106 



SCRIPTURE DOCTRINE OF 



Upon this objection I will make three obser- 
vations, first is, that there probably was 
some wheat among the chaff in all these class- 
es of errorists ; how much, we can now scarce- 
ly tell, for they do not speak for themselves 
through the pages of history, but are generally 
reported by their enemies. Secondly. While 
they held many errors, they certainly held some 

That Novatianus was not so bad a man as he is some- 
times represented to have been, we may infer from 
what St. Cyprian says of him. He only charges him 
with schism, snpposing this to be a sufficient reason for 
placing upon him the seal of reprobation. Says he : 
" As to the person of Novatianus, dearest brother, of 
whom you desire some account, and the heresy he has 
introduced, I must tell you, in the first place, that I 
don't look upon myself obliged to be very inquisitive 
what it is he teaches, since he teaches it in schism: for 
whoever he is, or however gifted, he is no Christian, I 
am sure, while he is not in the church of Christ. Let 
him value himself as much as he pleases, and pride 
himself in his philosophy and eloquence ; yet he who 
holds not to the brotherhood, and the unity of the 
church, has forfeited even all he was before."^ 

Milner, after an examination of the subject at some 
length, comes to the following conclusions in relation 
to the Cathari :—^We seem, however, by comparing 
together several fragments of information, to have ac- 
quired some distinct ideas of these Cathari : they were 
a plain, unassuming, harmless, and industrious race of 
Christians, condemning, by their doctrine and manners, 
the whole apparatus of the reigning idolatry and su- 
perstition, placing true religion in the faith and love of 
Christ, and retaining a supreme regard for the divme 
word."b 

* See Reeves's translation of the Apologies of Justin 
Martyr, &c., note, vol. ii, p. 360. 

^ History of the Church, chap, iii, cent. xii. 



CHRISTIAN PERFECTION". 



107 



truths ; and it is not to be presumed that, if they 
chanced to acknowledge some doctrine of the 
gospel, in consequence it thenceforth became 
vitiated. And finally. So far as the evidence 
of histor}^ speaks intelligibly, the perfection 
held by these fanatics, like that held by some 
of our own times, and in our own countiy, was 
either a mystical perfection, consisting in a fan- 
cied union with Christ, and a spiritual transfor- 
mation to a sort of angelic nature, or an Anti- 
7iomian perfection, which consists in the abro- 
gation or destruction of all law, and a consequent 
exemption from its claims.* 

So that to these classes of perfectionists 
Wesleyan Methodists hold as distant a rela- 
tionship as they do to the various classes of 
Pelagians. Indeed, no stronger evidence of 
the truth of this conclusion can in reason be 
asked than that furnished by the writings of 
Mr. John Wesley. The perfection held by him 
is as consistent with a sound state of the men- 
tal faculties as it is productive of a sober and 

* Perhaps I might safely have left the Anabaptists 
out of the question, as they will probably be safe in 
the hands of our friend of the Christian Review. 
Whether they were such fanatics and perfectionists as 
is pretended by some of the later reforaiers, and by 
several historians, is a matter of a Uttle more interest 
to him than to me. It is, indeed, well for the church 
and the world, that the respectable denomination 
which claim to have descended from this class of Chiis- 
tians have retahied their orthodox principles without 
inheriting \\\e'ir fanaticism, and especially that they to- 
tally discai'd the heresy of perfectionism, which, it is 
said, constituted &u pronimeut a part of their creed. 



108 SCRIPTURE DOCTRINE OF 

devout life. Those who hold it may in some 
instances be fanatics, and so may those who 
hold any other doctrine of the Bible. For this 
we are not responsible, unless it can be shown 
that the doctrine as held by us legitimately 
tends to fanaticism. 

3. It is alledged that this doctrine of perfection 
was opposed by the pious reformers, who assert- 
ed with one voice, " Perfection is not attaina- 
ble : it is impossible. 

As to the reformers, their opposition was 
principally directed against a species of perfec- 
tion that we have no more fellowship for than 
they had, or than our opponents now have. 
But the evidence is abundant that these writers 
after Augustine and Jerome, did admit a quali- 
fied perfection. Turretin admits several kinds 
of perfection; and Beza, in answer to the ob- 
jection made to his argument against legal 
perfection, that " the faithful are said to be per- 
fect in this life," says : " There is a twofold 
perfection ; the one incomplete, the which is 
an endeavor or care to obey God in the obser- 
vation of his precepts : the other is termed 
complete ; this is the justice which the law re- 
quireth, namely, a perfect and absolute justice, 
according to that measure which man perform- 
ed to God in his innocence. In the first sense 
the saints are said to be perfect, not in the last."t 
Now, what is all this but clearly asserting the 
doctrine of Christian perfection ? And a vol- 

^ Christian Review, June, 1842, p. 242. 
t Golden Chain, p. 190. 4to. 1597,^ 



CHRISTIAN PERFECTION. 



109 



ume might easily be made of similar quotations 
from the same class of writers. 

It is not pretended, however, that in their 
specific explanations the reformers give us the 
whole of the Wesleyan system upon the sub- 
ject. But we think it no greater sin to differ 
from them in the mode of stating this doctrine, 
than when they follow Augustine, as most of 
those our opponents call reformers do,* upon the 
subject of predestination, partial atonement, and 
unconditional perseverance. Upon all these 
points we choose to go to the Bible for our light. 

4. It is asserted that perfection is not predi- 
cable of humanity in the present life. The 
weakness and frailties of human nature abso- 
lutely forbid it. 

Let it be noted here, in the first place, that 
Wesleyan Methodists do not hold a perfection 
which excludes the infirmities of human nature, 
and which implies perfect obedience to the 
Adamic law ; but the perfection they hold ex- 
cludes the turpitude of human nature, and im- 
plies loving God ivith all the heart. This quali- 
fication, however, avails nothing with our op- 
ponents, for they consider the loving God with 
all the heart the same thing as perfect and un- 
sinning obedience to the original law of purity, 
and of course deny the one as strongly as 
they do the other. 

Calvin says : " Our assertion, respecting the 
impossibility of observing the law, must be 
briefly explained and proved ; for it is general- 
ly esteemed a very absurd sentiment, so that 



110 SCRIPTURE DOCTRINE OF 



Jerome has not scrupled to denounce it as 
accursed. What was the opinion of Jerome I 
regard not ; let us inquire what is truth. I 
shall not here enter into a long discussion of 
the various species of possibility : I call that 
impossible which has never happened yet, and 
which is prevented by the ordination and decree 
of God from ever happening in future. If we 
inquire from the remotest period of antiquity, I 
assert that there never has existed a saint who, 
surrounded with a body of death, could attain to 
such a degree of love as to love God with all his 
heart, with all his soul, and with all his mind ; 
and, moreover, that there never has been one 
who was not the subject of some inordinate 
desire."* 

From this passage it appears clearly that 
Calvin denied the practicability of perfect obe- 
dience to the law of love. Dr. Woods admits 
the practicability of this obedience, but denies 
the fact that any ever have attained, or ever 
will attain, to such obedience. But the great 
Genevan denies both ; and, in direct contradic- 
tion of Dr. Woods and other new-divinity v/ri- 
ters, " calls that impossible which has never 
happened yet, and which is prevented by the 
ordination and decrees of God^ In this respect 
I conceive the great master far more consistent 
than his disciples. But I must not dwell here. 

My object in introducing this passage at pre- 
sent is to present fairly, and from the highest 
authority, the proposition which I intend to con- 
^ Institutes, book ii, chap, vii, sec. 5. 



CHRISTIAN PERFECTION. 



Ill 



trovert ; that is, " that there never has existed a 
saint icho, surrounded icith a body of death, 
COULD attain to such a degree of love as to love 
God icith all his heart, with all his soul, and icith 
all his 'mind.'' 

I suppose that the heart, soul, mind, and 
strength, embrace the whole intellectual and 
moral man — the intellect, sensibilities, and the 
will, and that our capability to love God is co- 
extensive with these powers and susceptibilities 
of the mind : that capability implies power or 
ability ; and that we can do anything that we 
have power or ability to do. Consequently, to 
say that a man cannot love God with all his 
heart, &c., is the same as to say that he cannot 
love God with all his power, or ability, which 
is the same as to say that a man has power to 
love God, and has not power to love God — or 
that he can love God, and that he cannot love 
God at the same time, which is a contradiction. 
If the assertion were that no man can love God 
with more than all his heart, no one would ob- 
ject — this would not in the least conflict with 
our hypothesis. Evangelical Arminians hold 
that the gospel requires of us, as a condition of 
salvation, just the amount of holiness and obedi- 
ence which answers to our divinely aided 
powers — that is, just so much as we are able to 
attain — and no more. And it seems extremely 
absurd to say that we " cannot attain to that. 
Let those who relish such absurdities maintain 
them ; but surely the attempt to refute them 
Avould be unnecessary. 



112 



SCRIPTURE DOCTRINE OF 



5. It is objected that there are no examples 
of this perfection in the history of man since 
the fall. 

In answer to this objection it may be ob- 
served, first, that if the fact asserted in the ob- 
jection were conceded, the attainahleness of per- 
fection might still be maintained ; for to prove 
anything attainable we are not bound to prove 
that some one has attained it : though, on the 
other hand, proving that some one has attained 
to a state, proves also that it is attainable. And 
the fact that perfect Christians are recognized in 
the Scriptures, has generally, in this discussion, 
been adduced in proof of the attainableness of 
Christian perfection ; for it is a necessary logi- 
cal consequence, that if any have attained to 
this state, others similarly circumstanced may 
make the attainment. The objection then is 
wholly irrelevant, and may be left here. But 
as the fact of the existence of perfect Chris- 
tians is a valid affirmative argument on our side, 
I shall resume the consideration of it when I 
come to adduce proof positive of the proposi- 
tion, that Christian perfection is attainable in 
this life. 

6. It is objected, that " the nearer Christians 
arrive to perfection in the present world, the 
further they seem to themselves to he from it.''^'^ 

No wonder the author of this objection thinks 
" this may appear paradoxical to some." I pre- 
sume it would appear so to himself, if his vision 
were not obscured by the mist of prejudice. His 

* Dr. Pond. See Biblical Repository, vol. i, p. 54. 



I 



CHRISTIAN PERFECTION. 



113 



cases are not to the point ; they only prove that 
when a person is divinely enlightened, his self- 
righteousness leaves him. He had previously 
thought himself very good ; but now he sees 
himself as he is. But supposing him to pro- 
ceed from this point ; to leave " the principles 
of the doctrine of Christ," and " go on to per- 
fection," does he seem to himself every moment 
to recede from it ? When St. Paul said, " For- 
getting the things which are behind, I press 
toward the mark," &c., did he seem to himself 
to be going back ? I doubt this. And though I 
do not question that the holier men are here, 
the more they see and feel their dependence, 
and the more they loath and abhor themselves ; 
yet it is not so plain to me that they do not 
make sensible advances ; that their faith is not 
strengthened, their hopes brightened, and their 
joys enhanced in proportion as they advance in 
hoHness. 

7. It is objected that we hasten the work of 
sanctification to too sudden a conclusion. 

The Christian Review says: " We have sup- 
posed that Christian growth, like physical, must 
be gradual ; that the believer goes from strength 
to strength, and from grace to grace ; that, in 
the progress of religion within him, he gains 
victory after victory over self and sin, and 
tramples in the dust one spiritual foe after an- 
other, until he comes to the measure of the sta- 
ture of the fullness of his Lord. We had sup- 
posed it unsafe to affirm that any evil passion 
was wholly crushed, which circumstances 
8 



114 



SCRirTURE DOCTRINE OF 



might resuscitate. The sleeping lion may 
rush again from the lair, where he lay calm 
and still, as if he had been dead. But if Mr. 
Wesley's theory be true, we have found a royal 
road to holiness."* 

Our objector does well in supposing a growth 
in holiness, and that the Christian " gains vic- 
tory after victory" — all this is true, and as true 
of a person wholly sanctified as of any one else. 
But as to his " sleeping lion," there is a little 
more doubt. Mr. Toplady says, " I do not 
know whether the strivings of inherent corrup- 
tion for mastery be not frequently more violent 
in a regenerate person than even one who is 
dead in trespasses : as wild beasts are some- 
times the more rampant and furious for being 
wounded,"! 

Mr. Toplady supposes ''inbred corruption in 
a regenerate person" to be " wounded" indeed, 
but still " rampant and furious ;" but our re- 
viewer represents it as only asleep — lying 
" calm and still as if it had been dead." But 
neither of these views seems to answer to those 
of the apostle, who says, " Our old man is cru- 
cified with him, that the body of sin might be 
destroyed, that henceforth we should not serve 
sin." Rom. vi, 6. Here the heast is neither 
quietly asleep, nor rampant and furious, but cru- 
cified. The lion is wounded indeed, but it is 
with so deep and deadly a thrust that he is 
struggling in the agonies of death. The body 
of sin is not merely put to sleep or bound with 
No, xxviii, p. 412. t Caveat— Works, p. 321. 



CHRISTIAN PERFECTION. 



115 



cords, but nailed to the cross ^ where mortality is 
rapidly carrying on its work. 

As to this royal road to holiness," a few 
remarks may be proper. The notions sustained 
by the objector are, that it must be a long time 
ere the Christian can attain to entire holiness : 
or, " Christian growth, like physical, must be 
gradual." The fact is in a sense true ; but it 
does not prove his point. We make no ques- 
tion as to the gradual growth of a Christian, 
either before or after his entire sanctification, 
but acknowledge and maintain the fact in rela- 
tion to both periods. But the question we raise 
is, whether the body of sin in the Christian 
must necessarily live, and, if it is not "rampant 
and furious," at least be asleep, " calm and 
still," as long as he lives : — whether the work 
of destruction upon the members of this body 
must be slow, and of long continuance. Now, 
if this is so, there would be likely to be some 
Scripture warrant for the conclusion. But we 
know of no such warrant. On the contrary, 
the imagery employed to illustrate the progress 
and consummation of this work generally im- 
plies rapidity and dispatch. 

The process of mortification is employed to 
illustrate the process of entire sanctification : 
" Mortify therefore your members which are 
upon the earth." Col. iii, 5. " If ye through 
the Spirit do mortify the deeds of the body, ye 
shall live." Rom. viii, 13. Now, let mortifica- 
tion begin in a member of the human body, and, 
if not arrested, it very soon completes its work. 



116 SCRIPTURE DOCTRINE OF 



The process is not slow and long, continuing 
for years. 

Again, the process of death hy crucifixion is 
employed in like manner to represent the pro- 
cess of the death of our corruptions : " Our old 
man is crucified with Christ, that the body of 
sin might be destroyed." Rom. vi, 6. Now, but 
a few hours are necessary for the consumma- 
tion of the process of crucifixion, and it could 
not, in the nature of the case, be 'protracted. 

Cleansing the leper seems to be employed in 
the same way : " Purge me with hyssop and 
I shall be clean." Psa.li, 7. This process, too, 
was short, occupying, inclusive of all the cere- 
monies prescribed, but a few days. 

The process of refining metals is employed 
to the same purpose : " I will turn my hand 
upon thee, and purely purge away thy dross, 
and take away all thy tin." Isa. i, 25. This, I 
need not say, is not a long and tedious process, 
but is soon accomplished. 

Lastly, the process of leaven working in a 
mass of meal is employed to represent the pro- 
cess of transforming the heart : " The kingdom 
of heaven is like unto leaven which a woman 
took, and hid in three measures of meal, till the 
whole was leavened." Matt, xiii, 33. This 
process, as in all the preceding cases, is very 
soon completed. 

Now it is very probable our reviewer would 
have selected another class of figures to repre- 
sent the progress of the work of sanctification. 
Mr. Toplady has an illustration which would 



CHRISTIAX PERFECTION. 



117 



doubtless suit him much better. He says, Na- 
turalists tell us that the oak is a full century in 
growing to a state of maturity : yet, though per- 
haps the slowest, it is one of the noblest, the 
strongest, and the most useful trees in the world. 
How preferable to the flimsy, watery, shooting- 
willow !"* And lest the oak should too soon 
come to maturity, it might, forsooth, be best to 
have worms breed in its roots, and " snakes 
and toads nestle" in its heart ! 

But seriously, I am afraid of these illustra- 
tions. For in the first place, they are not taken 
from the Scriptures : and in the next place, I 
fear they may have a tendency too much to re- 
tard the work of sanctification. If the reviewer 
is fearful lest we should bring forward this work 
too rapidly, I confess my fear is lest he should 
make it progress too slowly ; or, by preventing 
all growth, should destroy it altogether — which 
may God, in his mercy, prevent ! 

8. It is objected that the tendency of the 
doctrine of Christian perfection is decidedly 
injurious to the interests of true religion. The 
Princeton Review holds the following language 
upon the subject : — 

" Perfectionism, indeed, can never bear a 
rigid and impartial scrutiny, as to its visible ef- 
fects, any more than as to the radical principles 
which produce them. Its grapes, however 
beautiful in the eye of the distant or cursory 
spectator, are still the grapes of Sodom ; and 
its clusters are the clusters of Gomorrah. In 
* Caveat— Works, p. 321. 



118 SCRIPTURE DOCTRINE OF 

proportion to the developments which are made, 
new evidence is afforded, that this heresy, how- 
ever diversified, or modified by circumstances, 
is everywhere the same in its essential features, 
and in its tendency ; arrayed alike against 
evangelical doctrine and order ; fostering fa- 
naticism and spiritual pride ; and, whether it 
nominally acknowledge or reject the ordi- 
nances of the gospel, taking away the grounds 
which support them, and robbing them of 
the salutary influence which, in their legiti- 
mate use, they are adapted and designed to 
exert."* 

This is said in immediate connection with 
several severe charges against the Oberlin pro- 
fessors, but, it would seem, is designed for 
general application, as the reviewer refers it to 
the " heresy, however diversified, or modified 
by circumstances." So far as the reviewer 
would bring his charges to bear upon the Wes- 
leyan theory of perfection, perhaps we may 
safely leave it to God and the world to judge 
whether " its grapes are the grapes of Sodom ; 
and its clusters the clusters of Gomorrah." In- 
deed, I should not fear much to leave it to the 
candor of the reviewer himself to judge of the 
justice of his own charges, if he would take the 
trouble to acquaint himself accurately with the 
practical influence of this doctrine among the 
Methodists. It is lamentable to see a writer of 
so much power as this reviewer evidently is, 
close his eyes and strike at random. But we 
No. for July, 1842, p. 470. 



CHRISTIAN PERFECTION. 



119 



must forgive him, ibr he means well, though he 
does an act of cruel injustice. 

I would here beg leave to oppose to the 
sweeping censures of the Review the opinions 
of the celebrated Alexander Knox, who was no 
Methodist, but had the candor to give even 
Methodists their due. In his correspondence 
with Bishop Jebb, Letter xviii, he says, " In fact, 
I do think, that to err on the side of good na- 
ture will always be safest ; and besides, I am 
persuaded, that the Methodists, as a body — the 
Wesleyans, I mean — deserve far more credit 
for what they believe rightly, than censure for 
what they think erroneously. And particularly 
their doctrine of perfection, in my mind, merits 
peculiar delicacy of treatment : the truth and 
excellence of it being most substantial ; and the 
fault of it being, rather infelicity of expression, 
and misconception about some circumstances, 
than any radically false view." 

And in Letter xix he resumes the subject; and 
though the letter was not finished, his judgment 
upon the subject is clearly expressed, and in 
language, too, which shows most conclusively 
that it was not made up in the dark. Thus he 
proceeds : — 

I would ask any person of seriousness and 
candor, who knows well the ecclesiastical his- 
tory of Britain during the by-past century, 
where would, or what would, our religion at 
this day be, if the Methodists had not made 
iheir appearance ? With all their foibles, I own 
1 think they have been grand instruments of 



120 SCRIPTURE DOCTRINE OF 

good, far beyond the limits of their own socie» 
ties. I feel this, I hope, not without gratitude 
to the Author and Giver of all good things ; and, 
therefore, am most cordially disposed myself, 
and cannot avoid persuading others, to deal 
gently and indulgently with them. Not, surely, 
to overlook their errors ; but to touch them 
with all possible mildness, so as to compel, 
both themselves, and all others, to feel that it 
was love of truth alone, and not any unkind 
temper, which dictated the censure. 

" But I have another motive for such caution 
respecting the Wesleyan Methodists ; and that 
is, that I really do think them so wonderfully 
right, in most of their views, as to render them, 
on the whole, much more the object of my esti- 
mation than my blame. Nay, the very point 
you look at in them — I mean, their view of 
Christian perfection — is, in my mind, so essen- 
tially right and important, that it is on this account, 
particularly, I value them above other denomi- 
nations of that sort. I am aware that ignorant 
and rash individuals expose what is in itself 
true, by their unfounded pretensions and irra- 
tional descriptions ; but, with the sincerest dis- 
approval of every such excess, I do esteem 
John Wesley's stand for holiness to be that 
which does immortal honor to his name. And 
I am assured, too, that, while numbers in the 
Methodist society abuse his doctrine, (to which 
his stress on sudden revolutions in the mind 
has, I think, contributed,) perhaps a still greater 
number (but a great number, I am sure) are ex- 



CHRISTIAN PERFECTION. 



121 



cited, by what he has taught, to such inward 
and outward strictness, such deep self-denial, 
and such substantial piety and spirituality, as 
are scarcely to be found in any other society. 
In John Wesley's views of Christian perfection 
are combined, in substance, all the sublime 
morality of the Greek fathers, the spirituality 
of the mystics, and the divine philosophy of our 
favorite Platonists. Macarius, Fenelon, Lucas, 
and all of their respective classes, have been 
consulted and digested by him ; and his ideas 
are, essentially, theirs. But his merit is, (after 
all just allowances for mixtures of the fanatical 
kind,) that he has popularized these sublime 
lessons in such a manner, in his and his bro- 
ther's hymns, that he . . . {Unfinished. y'"^ 

The abuses of the doctrine, referred to by Mr. 
Knox, it is highly probable, were real, and they 
might, indeed, have originated from a miscon- 
ception of Mr. Wesley's views of " sudden revo- 
lutions in the mind." But no one was more 
ready to detect and correct these errors than 
was Mr. Wesley himself. We do not deny but 
the same species of fanaticism which was so 
troublesome to the founder of Methodism is 
sometimes found among the Methodists in our 
own country in connection with strong profes- 
sions of holiness. I have not the least dispo- 
sition to conceal or disguise any facts of this 
kind. But cannot these things be accounted 

* See Thirty Years' Correspondence between John 
Jebb, &c.,and Alexander Knox, &c.,vol. i, pp. 98, 100, 
101. 



122 



SCRIPTURE DOCTRINE OF 



for without reckoning them the legitimate fruits 
of our views of Christian perfection ? A little 
examination will, I think, in all such cases, 
trace the source of these aberrations to the faults 
of the mental constitution, the education, or the 
habits of the subject. I am happy also to say, 
in this connection, that I see no disposition in 
the Methodist ministry, or the great mass of the 
people, to foster, or even to tolerate, such in- 
stances of fanaticism. They are, consequent- 
ly, with us, " like angels' visits, few and far 
between." 

9. It is objected, ^' That to suppose the state 
in question to be attainable, would be to suppose 
that which would disagree with a variety of 
known and acknowledged facts 

This objection is given in the words of Z)r. 
Snodgrass^ who sustains it by several par- 
ticulars, which I shall now proceed to ex- 
amine. 

1. The learned doctor says: ^' It is a fact, 
that the strongest representations of Christian 
experience and practice^ which are found in the 
Bible, are those which expressly exclude the 
notion of sinless perfection in this life, and in- 
clude the idea of an onward movement to still 
higher degrees of proficiency and success."* 

This argument proceeds upon the assumption 
that a state of entire sanctification admits of no 
advancement. Whether this is true or not of the 
theory Dr. Snodgrass more particularly opposes, 
I shall not be careful to inquire, but shall show, 
^ Scinptnre Docti'ine of Sanctification, p. 70. 



CHRISTIAX PERFECTIOX. 



123 



in few words, that it is not true in relation to the 
theory- sustained in these lectures. 

It will be remembered that we have found 
sanctification to imply both the death of sin and 
the life of rigrhteousness. xA.nd when we speak 
of entire sanctification, as to the former part of 
it, we say it may be attained at once — it is an 
instantaneous work — and we are authorized to 
look for its accomplishment now. And it must 
be admitted, that when this work is accom- 
plished, it cannot in all future time be more than 
accomplished. But in relation to the latter part 
of this great work, viz., the life of righteous- 
ness, embracing all holy affections and pious 
efforts, it is regarded as entirely progressive. 
There never will be during our earthly pilgrim- 
age, and probably during eternity itself, a point 
at which the redeemed soul will have reached 
a height of holiness which precludes further 
improvement. The destruction of sin in the 
soul, and the growth of holiness, are two dis- 
tinct things, though inseparably joined together, 
and, united, constitute the grand divisions of 
the great work of entire sanctification. The 
one is instantaneous, the other gradual ; and 
hence it is that we sometimes say, with propri- 
ety, that the work of entire sanctification is both 
gradual and instantaneous. So by a careful 
analysis of the subject, the theory is rescued 
from apparent contradiction. The objection 
then has no force against the Wesleyan theory. 

2. "It is a fact, that there is no degree of 
piety or holy living, in this icorhl. heyond which 



124 



SCRIPTURE DOCTRINE OF 



Christians are exerrhpted from afflictions or 
TRIALS ; such exempdon is neither contem- 
plated in the word of God, nor realized in ac- 
tual experience : and yet, nothing short of this 
would be suitable to a state of entire sanctifica- 
tion."^ 

It would be all that in justice could be de- 
manded of us to show that we hold to the at- 
tain ableness of no such state of perfection in 
this life as would exempt the possessor " from 
afflictions or trials. And indeed I know not 
that such a state is held by any one in his right 
senses. If the objection has any force, it must 
be upon the supposition that afflictions are in 
all cases to be regarded as a punishment for 
existing turpitude. And this, indeed, seems to 
be the ground assumed by the objector. All 
suffering," says he, " of every kind, is the as- 
sociate of sin."t We freely admit, that suffer- 
ing had never entered the system but for sin, 
and that sin is, in a sense, the cause of all suf- 
fering. But this by no means authorizes the 
conclusion that no one of the family of man can 
be freed from the guilt and the pollutions of sin 
without exemption from the physical evils to 
which humanity is heir, and which are entailed 
upon man while in this mortal state. I see no 
such conclusion legitimately following the pre- 
mises. If, indeed, the objection be well-found- 
ed, how did it happen that Christ " was in all 
points tempted [and afflicted otherwise] like as 
we are, and yet without sin ?" 

* Page 76. t Page 79. 



CHRISTIAN PERFECTION. 



125 



3. " It is a fact, that all Christians are direct- 
ed to use THE MEANS of sanctijication, as long 
as they live : there is no degree of holiness, in 
this life, supposed, in the word of God, to be 
attainable, beyond which they are represented 
as needless.''* 

Here the gentleman beats a creature of his 
own imagination. Who holds a state of sanc- 
tilication that renders the means of further im- 
provement, and of security against temptation, 
entirely nugatory ? If any entertain this no- 
tion, certainly we do not. In answer to a former 
objection, I have shown that4he state of entire 
sanctification is a state of indefinite progression, 
and certainly means are appropriate, at least 
while we continue to be acted upon and moved 
forward in our duty by the ordinary stimulants 
and influences. In his amplification the gentle- 
man proceeds : — 

In view of the Christian life, considered 
as a warfare, believers are exhorted, in common, 
to ' fight the good fight of faith ' — to ' put on the 
whole armor of God' — to ' be sober ' — to ' stand 
fast ' and quit themselves like men — having their 
'loins girt about with truth' — their 'feet shod 
with the preparation of the gospel of peace ' — 
and their whole persons guarded by ' the hel- 
met of salvation, and the sword of the Spirit, 
which is the word of God.' And do these sound 
like addresses to an army, some of whom have 
fought all their battles, have conquered all their 
enemies, have placed their feet upon the neck 
^ Page 80. 



126 



SCRIPTURE DOCTRINE OF 



of their last foe, and are ready to begin the cel- 
ebration of the victory ? Or, do they proceed 
upon the supposition, that the war is still in 
progress — -that the armor is still needed — and, 
that other triumphs over the foe are still to be 
sought ?"* 

I wonder if the blessed Saviour had no con- 
flicts with the powers of hell ? Did he not main- 
tain a conflict with the devil " for "forty days 
in the wilderness ?" And was he not assaulted 
upon " the pinnacle of the temple And was 
he not free from sin notwithstanding? And 
must the saints sufler the devil to occupy a part 
of their hearts, in order to aflbrd them an op- 
portunity to exercise their graces ? Can there 
be no " warfare " without the remains of sin 
in the heart ? This is strange, to be sure. I 
always supposed it was one thing to have the 
unclean spirit expelled, and another to keep him 
out. And as we believe in no state of perfec- 
tion in this life from which we are not liable to 
fall, and none that is not subject to the fiercest 
conflicts with the grand adversary of souls, the 
objection is, as far as our theory is concerned, 
utterly without force. 

4. "It is a fact, that, in the present world, 
there are none who either do, or can, arrive at a 

PERFECT KNOWLEDGE OF THE TRUTH ; and aS 

sanctification is through the truth, it is not easy 
to see, under these circumstances, how any can 
be perfectly holy."t 

Now this objection proceeds, so far as it has 

^ Page 83. t Pages 83, 84. 



CHRISTIAN PERFECTION. 



127 



any application to the Wesleyan theory, upon 
the assumption that ''perfect knowledge'''' is ne- 
cessary to perfect love. This we deny. We 
do not at all question but the perfection of know- 
ledge to which we shall attain in heaven will 
be the means of greatly augmenting our love 
and our happiness. But not holding a perfec- 
tion that admits of no increase, we do not feel 
the force of the objection. What prevents a 
sanctified soul, though he knows " hut in part^'' 
of giving to God his little all ? Because his 
power to love God, when he comes to heaven, 
is to be inconceivably greater than it now is, 
can he not now lay out the whole amount of the 
small stock of power he has ? Alas for us ! if 
this is legitimate reasoning upon the " great and 
precious promises " of God's word ! 

5. " It is a fact, that, while Christians remain 
in the present iDorlcl, they will have corruptible 
BODIES ; this part of their nature will remain, 
substantially, as it was at the commencement of 
their Christian course ; and, in such a connec- 
tion, it is not to be expected that they will arrive 
at a state of entire sanctification."* 

That the saints will necessarily have " cor- 
ruptible bodies," while they remain on earth, 
none doubt ; but that they must consequently 
have corrupt souls — souls morally defiled by sin 
— is not so clear. The mortality of the body, 
and the moral pollution of the soul, are not 
things so inseparably connected as this objec- 
tion would seem to imply. But our author 
^ Page 87. 



128 



SCRIPTURE DOCTRINE OF 



seems to think that death has something to do 
in the great work of sanctification. Thus he 
proceeds : — - 

" The union between the body and the soul, 
and the nature and extent of their influence, the 
one upon the other, I am well aware, are intri- 
cate, and, in many respects, inexplicable sub- 
jects The fact itself, however, that their 
reciprocal influence is not only real and great, 
but constant and necessary, all will admit. And, 
in view of this influence, as recognized in 
Scripture and felt in the experience of all, I 
cannot doubt that the dissolution of the body, 
as followed by its resurrection, is one of the 
appointed means of sanctification."^ 

Now we object utterly to this doctrine of a 
death purgatory. It is wholly unsupported by 
the word of God — and not only so, but it delays 
the consummation of the work of sanctification 
not only until death, but beyond that period, 
even to the " resurrection !" If the death of 
the body, as followed by its resurrection, is the 
appointed means of sanctification," surely the 
end cannot precede the means ; and of course 
the sanctification of the spirit will not be com- 
pleted until the resurrection of the body ! ! And 
where will this unsanctified spirit be all this 
time 1 No doubt, in some limbus patrum, un- 
dergoing the process of purification ! ! ! It is 
lamentable that such doctrine as this should be 
soberly advanced by a sound Protestant di- 
vine, and that it should have so weighty a sane- 
Pages 87, 88. 



CHRISTIAX PERFECTION'. 129 

tion as the " Presbyterian Board of Publica- 
tion."* 

But though the statement above quoted and 
lemariied upon seems explicit, and utterly inca- 
pable of correction or mitigation, in other places 
the author seems slightly to swerve from his 
position. The following is an instance : — 

Surely, when the work of sanctification 
upon the soul is done, God will provide it with 
a better place of residence than this. It can- 
not be, that he will leave it any longer in such 
a situation — to ' groan, being burdened ' — to en- 
dure the lustings of the flesh — to be annoyed 
by the motions of sin, w^hich proceed from the 
members — and to pass through successive stages 
and scenes of disease and pain. Instead of this, 
it is" far more consistent to believe that, when 
perlectly delivered from sin, it will be emanci- 
pated at once — will put off the tabernacle in 
which it has lived while sojourning in this vale 
of tears — and rise to the mount, in which it is 
to be ' clothed upon ' with another and a better 
'house, which is from heaven. '"t 

Here, instead of making death " the appoint- 
ed means of sanctification," our author tells us, 
" that when perfectly delivered from sin, it [the 
soul] will be emancipated at once — will put off 
the tabernacle," &c. Now, it would seem, our 
author would some way, and by some means — 
he does not tell us by what or how — get the 
soul perfectly delivered from sin" before death, 
and of course it would seem difficult for him to 

~ See the title-page. + Page 91- 

O 



130 



SCRIPTURE DOCTRINE OF 



make death a " means of sanctification,'* unless 
it can some way act by anticipation. That is, 
plainly enough, it must be a " means of sancti- 
fication" before it takes place. This is a new 
theory of cause and effect, or antecedent and 
sequence! 

But I will leave these vagaries, I have no 
pleasure in exposing their absurdity. They 
are to me a source of unfeigned grief. I did 
suppose the old Romish, or rather, more pro- 
perly. Pagan, doctrine of purgatory long since 
exploded by all right-minded Protestants. I 
am not surprised to find it recognized in the 
formulas of faith put forth under the reign of 
Henry VIII., before the Reformation had ex- 
tended to the system of Christian doctrine : 
but to find it, in substance, at least, seriously ad- 
vanced by a doctor of divinity of the Presbyterian 
Church, and officially sanctioned by that much- 
respected denomination of Christians, is almost 
too much to believe possible. The whole must 
be set down to the credit of a strong attach- 
ment to a theory, and an inconceivable horror 
of a most destructive error which our good 
Presbyterian brethren call " perfectionism," and 
which has begun to make sad inroads upon the 
orthodoxy and purity of their churcb. 

I say not these things through spite or re- 
sentment, but because I suppose the occasion 
calls for plain dealing, and nothing else will at 
all reach the case. And after all this, will our op- 
ponents find serious fault with us for represent- 
ing them, as pleading for sin, and detracting from 



CHRISTIAN PERFECTION". 



131 



the glory of the Saviour ? Does not Dr. Snod- 
grass clearly make sin a sort of necessary evil — 
and call in death and the separate state to aid 
in its destruction ? If these views are promo- 
tive of holiness in the church, and honorable to 
its great Head, I am not as yet able to see how 
this is the case. To me it is manifest that this 
theory is not a part and parcel of the gospel of 
reconciliation, but rather a human device ; and 
very much like many others, which have been 
palmed upon the Christian system without le- 
gitimate authority, and to its great prejudice. 

Several objections yet remain to be consider- 
ed ; but I have occupied so much time upon 
those already examined, that I must now close 
this lecture. 



LECTURE VI. 

OBJECTIONS AGAINST THE DOCTRINE CON- 
TINUED. 

But now we are dehvered from tlie law, that being 
dead wherein we were held ; that we should serve in 
ne\NTiess of spu'it, and not in the oldness of the letter." 
Rom. ^•ii, 6. 

I AM Still longer to be detained upon objec- 
tions, which are, no doubt, very honestly pre- 
sented by our opponents to the theory we main- 
lain. Some of these are far more important 
than others, and of course must have a larger 



132 



SCRIPTURE DOCTRINE OF 



share of attention. The present lecture will 
be wholly occupied in the consideration of one 
which is thought to be utterly unanswerable. 
Of course I must take time to investigate it 
fully. It is supposed to lie against all the va- 
rious theories of Christian perfection, and con- 
sequently is always presented as an insupera- 
ble obstacle in the way of the doctrine, how- 
ever modified. Let us proceed to give it due 
attention. 

10. It is objected, that the doctrine of the 
practicability of perfection dishonors God's holy 
law, by lowering its claims to the level of hu- 
man imbecility. 

This objection would be valid against the 
doctrine of legal perfection, but is not applica- 
ble to the Wesleyan theory. It has indeed al- 
ways been urged, as well against the latter as 
the former view, by those who have arrayed 
themselves against the doctrine of Christian 
perfection. It is asserted by an eminent di- 
vine,* that the " scheme of perfection," which 
contemplates " fulfilling the whole divine law, 
contains more of truth than" either the system 
of " imputed perfection," or that of '* evangelical 
perfection." So that we gain nothing with such 
opponents as he is by all our explanations and 
qualifications. Our theory of " evangelical per- 
fection" more fully and unpardonably dishonors 
the law, than the old Pelagian dogma of legal 
perfection. 

* Rev. Dr. Pond. See Biblical Repository, becond 
series, vol. i, p. 45. 



CHRISTIAN PERFECTION. 



133 



This learned author states the " evangelical" 
system thus : — 

The second class of perfectionists are those 
who claim what they call an evangelical perfec- 
tion. They do not profess to obey perfectly 
he divine law, or think that this is at all ne- 
cessary. The moral law has been superseded 
by the law of faith. It has been annulled, in 
whole or in part, and the milder and less rigor- 
ous requisitions of the gospel have taken its 
place. It is these milder requisitions that the 
evangelical perfectionist (as he chooses to term 
himself) professes to fulfill, and not the strict 
demands of the law. 

" To this theory it is sufficient to reply, that 
the moral law has not been superseded or an- 
nulled, but is in full force now throughout the 
universe. Our Saviour came to vindicate and 
honor the law, not to annul it. The dispensa- 
tion of mercy is based upon it, but does not 
supersede or abate one iota of its claims. No 
person can become interested in the grace of 
the gospel, till he consents to the entire law 
that it is good, and condemns himself for all his 
transgressions of it. We may frame for our- 
selves a standard of character, if we will, and 
live up to it, and call this perfection ; but the 
Bible knows naught of such perfection. It is 
of no value in the sight of God."* 

The gentleman says, according to the system 
of " evangelical perfection, the moral law has 
been superseded by the law of faith but he 
* See Biblical Repositorj", pp. 44, 45. 



134 SCRIPTURE DOCTRINE OF 

does not tell us m what respects this " class of 
perfectionists " hold this to be the case. Had 
he gone into the details of the system, he would 
have found that upon this point there is no real 
difference between them and the Westminster 
divines, and indeed all the orthodox Calvinists 
who have written since the days of the Refor- 
mation. The simple sense in which Wesley- 
ans hold that " the moral law has been super- 
seded by the law of faith," is as the condition of 
human acceptance. Wesley's views upon this 
subject are clearly expressed in his Plain Ac- 
count of Christian Perfection, as follows : — 

1 . How is ' Christ the end of the law for 
righteousness to every one that believeth V Rom. 
X, 4, In order to understand this, you must un- 
derstand what law is here spoken of ; and this, 
I apprehend, is, (1.) The Mosaic law — the 
whole Mosaic dispensation ; which St. Paul 
continually speaks of as one, though containing 
three parts, the political, moral, and ceremonial. 
(2.) The Adamic law, that given to Adam in 
innocence, properly called * the law of works.' 
This is in substance the same with the angelic 
law, being common to angels and men. It re- 
quired that man should use, to the glory of God, 
all the powers with which he was created. 
Now, he was created free from any defect, 
either in his understanding or his affections. 
His body was then no clog to the mind ; it did 
not hinder his apprehending all things clearly, 
judging truly concerning them, and reasoning 
justly, if he reasoned at all. I say, if he tea-' 



CHRISTIAN PERFECTION. 



135 



soned ; for possibly he did not. Perhaps he 
had no need of reasoning, till his corruptible 
body pressed down the mind, and impaired its 
native faculties. Perhaps, till then, the mind 
saw every truth that offered as directly as the 
eye now sees the light. 

Consequently this law, proportioned to his 
original powers, required that he should always 
think, always speak, and always act precisely 
right, in every point whatever. He was well 
able so to do : and God could not but require 
the service he was able to pay. 

But Adam fell ; and his incorruptible body 
became corruptible ; and ever since it is a clog 
to the soul, and hinders its operations. Hence, 
at present, no child of man can at all times ap- 
prehend clearly, or judge truly. And w^here 
either the judgment or apprehension is wrong, 
it is impossible to' reason justly. Therefore it 
is as natural for a man to mistake as to breathe ; 
and he can no more live without the one than 
without the other : consequently no man is able 
to perform the service which the Adamic law 
requires. 

" And no man is obliged to perform it ; God 
does not require it of any man ; for Christ is 
the end of the Adamic, as well as the Mosaic, 
law. By his death he hath put an end to both ; 
he hath abolished both the one and the other, 
with regard to man ; and the obligation to ob- 
serve either the one or the other is vanished 
away. Nor is any man living bound to observe 
the Adamic more than the Mosaic law. (I mean 



136 SCRIPTURE DOCTRINE OF 

it is not the condition either of present or future 
salvation.) 

" In the room of this, Christ hath established 
another, namely, the law of faith. Not every- 
one that doeth, but every one that believeth, 
now receivetii righteousness, in the full sense 
of the word ; that is, he is justified, sanctified, 
and glorified. 

"2. Are we then dead to the law ? We are 
* dead to the law, by the body of Christ' given 
for us, Rom. vii, 4 ; to the Adamic as well as 
Mosaic law. We are wholly freed therefrom 
by his death, that law expiring with him. 

" 3. How, then, are we 'not without law to 
God, but under the law to Christ V 1 Cor. ix, 
21. We are without that law ; but it does not 
follow that we are without any law : for God 
has established another law in its place, even 
the law of faith ; and we are* all under this law 
to God and to Christ ; both our Creator and our 
Redeemer require us to observe it. 

"4. Is love the fulfilling of this law ? Un- 
questionably it is. The whole law, under which 
we now are, is fulfilled by love. Rom. xiii, 9, 
10. Faith working or animated by love is all 
that God now requires of man. He has substi- 
tuted (not sincerity, but) love, in the room of 
angelic perfection. 

" 5. How is * love the end of the command- 
ment?' 1 Tim. i, 5. It is the end of every 
commandment of God. It is the point aimed 
at by the whole and every part of the Christian 
institution. The foundation is faith, purifying 



CHRISTIAN PERFECTION. 



137 



the heart ; the end love, preserving a good con- 
science. 

" 6. What love is this ? The loving the 
Lord our God with all our heart, mind, soul, 
and strength ; and the loving our neighbor, 
every man, as ourselves, as our own souls. 

" 7. What are the fruits or properties of this 
love ? St. Paul informs us at large, love is 
long-suffering. It suffers all the weaknesses 
of the children of God ; all the wickedness of 
the children of the world ; and that not for a 
little time only, but as long as God pleases. In 
all, it sees the hand of God, and willingly sub- 
mits thereto. Meantime it is kind. In all, and 
after all, it suffers, it is soft, mild, tender, be- 
nign. 'Love envieth not;' it excludes every 
kind and degree of envy out of the heart : ' love 
acteth not rashly,' in a violent, headstrong man- 
ner, nor passes any rash or severe judgment : it 
* doth not behave itself indecently ;' is not rude, 
does not act out of character : ' seeketh not her 
own ' ease, pleasure, honor, or profit : ' is not 
provoked expels all anger from the heart : 
' thinketh no evil casteth out all jealousy, sus- 
piciousness, and readiness to believe evil : ' re- 
joiceth not in iniquity yea, weeps at the sin 
or folly of its bitterest enemies : ' but rejoiceth 
in the truth in the holiness and happiness of 
every child of man. ' Love covereth all things,' 
speaks evil of no man; ' believeth all things' 
that tend to the advantage of another's charac- 
ter. It ' hopeth all things,' whatever may ex- 
tenuate the faults which cannot be denied ; and 



138 SCRIPTURE DOCTRINE OF 

it 'endureth all things' which God can permit, 
or men and devils inflict. This is ' the law of 
Christ, the perfect law, the law of liberty.' 

" And this distinction between the ' law of 
faith' (or love) and 'the law of works' is nei- 
ther a subtil nor an unnecessary distinction. 
It is plain, easy, and intelligible to any common 
understanding. And it is absolutely necessary, 
to prevent a thousand doubts and fears, even in 
those who do ' walk in love.' 

" 8. But do we not * in many things oflfend 
all,' yea, the best of us, even against this law ? 
In one sense we do not, while our tempers, 
and thoughts, and words, and works spring 
from love. But in another we do, and shall do, 
more or less, as long as we remain in the body. 
For neither love nor the ' unction of the Holy 
One ' makes us infallible : therefore, through 
unavoidable defect of understanding, we cannot 
but mistake in many things. And these mis- 
takes will frequently occasion something wrong, 
both in our temper, words, and actions. From 
mistaking his character, we may love a person 
less than he really deserves. And by the same 
mistake we are unavoidably led to speak or act, 
with regard to that person, in such a manner as 
is contrary to this law, in some or other of the 
preceding instances. 

" 9. Do we not then need Christ, even on 
this account ? The holiest of men still need 
Christ as their prophet, as ' the light of the 
world.' For he does not give them light, but 
from moment to moment : the instant he with- 



CHRISTIAN PERFECTIOX. 



139 



draws, all is darkness. They still need Christ 
as their king ; for God does not gire them a 
stock of holiness. But unless they receive a 
supply every moment, nothing but unholiness 
would remain. They still need Christ as their 
priest, to make atonement for their holy things. 
Even perfect holiness is acceptable to God only 
through Jesus Christ." Pp. 106-113. 

Dr. Pond, in an effort to prove that the man 
who thinks himself already perfect will, almost 
of necessity, be led to lower the standard of 
duty, refers to this passage from ]\Ir. Wesley 
as proof, in the following (very charitable) lan- 
guage : — 

" Mr. Wesley did not intend, perhaps, to de- 
press the standard of duty ; but he held to the 
repeal of ' the Adamic law,' and thought it very 
consistent with perfection that persons should 
fall into great errors BLiid faults. 

I regret exceedingly that the learned doctor 
should, either through prejudice or carelessness, 
have misrepresented 3Jr. Wesley in this case. 
The very important qualification which Mr. 
Wesley has inserted in a parenthesis could 
scarcely have escaped the doctor's notice ; and 
yet that qualification precludes the possibility 
of any such construction as he puts upon Mr. 
W.'s language, on any fair or honorable princi- 
ples. The qualification is this : " I mean it 
[that is, the Adamic law] is not the condition 
either of present or future salvation." Now, 
does the doctor consider it the same thing to 
* Biblical Repository, vol. i, p. 56. 



140 SCRIPTURE DOCTRINE OF 

say that " the Adamic law is not the condition 
either of present or future salvation," as to say 
that that law is repealed ? If so, it will be but 
logically fair to conclude that, as he does not 
hold to the repeal of the Adamic law," he 
must consider it as " the condition of present or 
future salvation." This is elevating " the stand- 
ard of duty " with a vengeance ! It is holding to 
salvation upon the conditions of the covenant of 
works, contrary to all his own standards. But 
not insisting further upon this conclusion, I will 
now attempt to make good the position with 
which I commenced, namely, that there is little 
or no difference between the Wesleyan theory 
and its opposite, in relation to the sense in 
which the Adamic law is superseded by the 
law of faith. 

Luther, with all his strong views of the ne- 
cessary continuance of indwelling sin through 
life, is as decisive upon the destruction of the 
law, as a condition of acceptance, as is Wesley 
himself. The great German reformer says, 
" But after that faith is come, we are no longer 
under a schoolmaster : — That is to say, we are 
free from the law, from the prison, and from our 
schoolmaster ; for when faith is revealed, the 
law terrifieth and tormenteth us no more. Paul 
here speaketh of faith as it was preached and 
published to the world by Christ in the time 
before appointed. For Christ, taking upon him 
our flesh, came once into the world : he abolish- 
ed the law with all its effects, and delivered 
from eternal death all those who received his 



CHRISTIAN PERFECTION. 



141 



benefit by faith. If, therefore, ye look unto 
Christ, and that which he hath done, there is now 
no law. For he, coming in the time appointed, 
took away the law. Now, since the law is 
gone, we are not yet under the tyranny thereof 
any more ; but we live in joy and safety under 
Christ, who now sweetly reigneth in us by his 
Spirit."* 

Melancthon is equally decisive. " It is diffi- 
cult," says he, " to understand how we are free 
from the law. For it is inscribed on the minds 
of men ; so that to abolish the law would be the 
same as to destroy the mind and the creature 
of God. Therefore the law is not abrogated in 
such a sense that it should not be kept, but 
something else is proposed for justification, viz., 
the promise of reconciliation for the sake of 
Christ. Therefore, the law is not removed, but 
the requirement of justification through the law, 
and the right of condemning men, (for no one 
has fulfilled it except Christ.) And that right 
of the law is taken away in respect to those 
only who by faith apprehend the justification 
promised through Christ. The law, therefore, 
is abrogated in respect to those who by faith 
have overcome the law, accusing, terrifying, 
and condemning them. This the apostle means 
when he says, * Ye are not under the law that 
is, though you do not satisfy the law, yet con- 
sider that you are reputed righteous on account 
of Christ, not on account of your own fulfill- 
ment of the law, your own love, or works. 
* Commentary on Galalians, chap, iii, 2.5. 



142 



SCRIPTURE DOCTRINE OF 



And as faith brings the Holy Spirit, and a new 
life, it brings also wisdom, and a new righteous- 
ness, viz., love to God, and other emotions 
assenting to the law of God. For faith through 
Christ draws near to God."* 

I next present an abstract of the views of 
Calvin upon this point. In his chapter entitled 
" The harmony between the promises of the 
law and those of the gospel," after some pre- 
liminaries he proceeds: — "The consequence 
then is, that all mankind are proved by the law 
to be obnoxious to the curse and wrath of God ; 
in order to be saved from which, they need de- 
liverance from the power of the law, and eman- 
cipation from its servitude : not a carnal liberty, 
which would seduce us from obedience to the 
law, invite to all kinds of licentiousness, break 
down the barriers of inordinate desire, and give 
the reins to every lawless passion ; but a spirit- 
ual liberty, which will console and elevate a 
distressed and dejected conscience, showing it 
to be delivered from the curse and condemna- 
tion under which it was held by the law. This 
liberation from subjection to the law, and manu- 
mission, (if I may use the term,) we attain, 
when we apprehend by faith the mercy of God 
in Christ, by which we are assured of the re- 
mission of sins, by the sense of which the law 
penetrated us with legal compunction and re- 
morse."t 

* Disputatio de discrimine Veteris et Novi Testa* 
menti, deque Legis abrogatione. 

t Institutes, pp. 356, 357, 4to. New- York, 1819, 



CHRISTIAN PERP^ECTION. 



143 



The learned Witsins, as in liis theological 
opinions generally, so upon this point, harmo- 
nizes with Calvin. His views are expressed as 
follows : — " Having sufficiently considered the 
violation of the covenant by sin, let us now in- 
quire whether, and how far, it is made void or 
abrogated hy God himself. And first, we are 
very certain that there are many things of im- 
mutable and eternal truth in this covenant ; 
which we reckon up in this order. 1st. The 
precepts of the covenant, excepting that proba- 
tory one, oblige all and every one to a perfect 
performance of duty, in what state soever they 
are. 2dly. Eternal life, promised by the cove- 
nant, can be obtained upon no other condition 
than that of perfect, and in every respect com- 
plete, obedience. 3dly. No act of disobedience 
escapes the vengeance of God, and death is 
always the punishment of sin. But these max- 
ims do not exclude a surety, who may come 
under engagements in man's stead, to undergo 
the penalty and perform the condition. But we 
shall speak of this afterward, and now proceed 
to what has been proposed." 

" The law therefore remains as the rule of 
our duty, but abrogated as to its federal nature ; 
nor can it be the condition, by the performance 
of which man may acquire a right to the reward. 
In this sense the apostle says, ' We are not 
under the law,' Rom. vi, 14 ; namely, as pre- 
scribing the condition of life. There is, indeed, 
still an indissoluble connection between perfect 
ritrhleousness and eternal life, so that the last 



144 SCRIPTURE DOCTRINE OF 



cannot be obtained without the first. But after 
that man, by falling from righteousness, had 
lost all his hope of the reward, God was at lib- 
erty either to punish the sinner, according to 
his demerit, or give him a surety to fulfill all 
righteousness in his stead."* 

Next, I present the confession of faith of the 
Westminster divines, adopted by the General 
Assembly of the Presbyterian Church. 

"Although true believers be not under the 
law as a covenant of works, to be thereby jus- 
tified or condemned ; (Rom. vi, 14 ; Gal. ii, 16 ; 
iii, 13 ; iv, 4, 5 ; Acts xiii, 39 ; Rom. viii, 1 ;) 
yet is it of great use to them, as well as to 
others ; in that, as a rule of life, informing them 
of the will of God and their duty, it directs and 
binds them to walk accordingly ; (Rom. vii, 12, 
22, 25; Psa. cxix, 4, 5, 6 ; 1 Cor. vii, 19; 
Gal. V, 14, 16, 18-23 ;) discovering also the sin- 
ful pollutions of their nature, hearts, and lives ; 
(Rom. vii, 7 ; iii, 20 ;) so as examining them- 
selves thereby, they may come to further con- 
viction of, humiliation for, and hatred against 
sin; (James i, 23-25; Rom. vii, 9, 14, 24;) 
together with a clearer sight of the need they 
have of Christ, and the perfection of his obedi- 
ence. (Gal. iii, 24; Rom. vii, 24, 25; viii, 
3, 4.) It is likewise of use to the regenerate, 
to restrain their corruptions, in that it forbids 
sin ; (James ii, 11 ; Psa. cxix, 101, 104, 128 ;) 
and the threatenings of it serve to show what 

* Economy of the Covenants, book i, chap ix, sec. 
1, 2, and 21, vol. i, pp. 124, 132. 



CHRISTIAN" PERFECTION\ 145 

even their sins deserve, and what afflictions in 
this life they may expect for them, although 
freed from the curse thereof threatened in the 
law. (Ezra ix, 13, 14; Psa. Ixxxix, 30-34.) 
The promises of it, in like manner, show^ them 
God's approbation of obedience, and what bless- 
ings they may expect upon the performance 
thereof, (Lev. xxvi, 1-14 ; 2 Cor. vi, 16 ; Eph. 
vi, 2, 3 ; Psa. xxxvii, 11 ; Matt, v, 5 ; Psa. xix, 
11 ;) although not as due to them by the law 
as a covenant of works: (Gal. ii, 16; Luke 
xvii, 10:) so as a man's doing good, and re- 
fraining from evil, because the law encourageth 
to the one, and deterreth from the other, is no 
evidence of his being under the law, and not un- 
der grace. (Rom. vi, 12, 14 ; 1 Pet. iii, 8-12 ; 
Psa. xxxiv, 12-16 ; Heb. xii, 28, 29.) 

" Neither are the fore-mentioned uses of the 
law contrary to the grace of the gospel, but do 
sweetly comply with it; (Gal. iii, 21;) the 
Spirit of Christ subduing and enabling the will 
of man to do that freely and cheerfully \vhich 
the will of God, revealed in the law, requireth 
to be done." (Ezek. xxxvi, 27: Heb. A'iii, 10; 
Jer. xxxi, 33.) 

Now where is the great ground of quarrel 
between Mr. Wesley and his opponents, touch- 
ing the law ? On both sides, all agree that we 
are not, in the gospel, put upon the terms of 
perfect conformity to the Adamic law, as the 
condition of salvation : that " true believers 
are not under the law as a covenant of works, 
to be thereby justified or condemned," but that 
10 



146 



SCRIPTURE DOCTRINE OF 



as St. Paul says, " A man is justified by faith, 
without the deeds of the law." All admit that 
the law of perfect purity still remains, as an 
expression of the inflexible holiness of God, 
and as the great rule of duty binding all moral 
beings to a state of allegiance to their rightful 
Sovereign : that its use is to expose the ex- 
ceeding sinfulness of sin, and " the terrible ven- 
geance which awaits the sinner but that it 
makes no provision for either pardon or sancti- 
fication. While the law brandishes over the 
sinners head the sword of justice, the gospel 
offers him salvation upon terms which do not 
infract its high and holy claims. St. Paul says, 
Christ is the end (reXog, perfection, complete- 
ness'^) of the law for righteousness to every one 
that believeth," Rom. x, 4 ; that is, the great 
purposes of the law are fully carried out and sus- 
tained by extending righteousness — the grace 
of justification and sanctification — to the be- 
liever. 

Again St. Paul says, " The law is our school- 
master to bring us to Christ, that we might be 

* " For Christ is the end of the law — Complete- 
ment, or, as translated by Erasmus, perfection of the 
law is tolerably well suited to this passage ; yet, since 
the common reading is almost universally received, and 
does not ill agree with the context, I leave it to my 
readers to make their own choice. Every precept, eve- 
ry promise, every doctrine of the law looks to Christ 
as the mark which ought to be kept constantly in view. 
All the judicial, ceremonial, ritual, and moral parts of 
the law are directed to the Messiah as their comple 
tion." — Calvin. See his Commentary on the place. 



CHRISTIAN PERJECTIOX. 



147 



justified by faith : but after that faith is come, 
we are no longer under a schoolmaster."* Gal. 
iii, 24, 25. 

Mr. Wesley, then, is sustained, in his strong- 
est expressions, by Luther, Calvin, the West- 
minster divines, and, I might add, by all the 
orthodox reformers, both Calvinists and Armini- 
ans ; and, what is infinitely better, by the great 
apostle of the Gentiles, upon the subject of the 
abolishment of the law, as a condition of life. 

When we plead for a state of holiness which 
fully meets the conditions of the gospel, why 
must our opponents for ever meet us with the 
objection that the law is infinitely above the 
highest measure of our obedience ? And when 
we reply, " We are not under the law, but un- 
der grace,'' just as St. Paul and all their own 
divines teach, why are we then to be charged 
with lowering the standard of holiness required 
by God's holy law ? Is this legitimate reason- 

* Schoolmaster — That is to say, a means and instru- 
ment to govern our souls and actions, fitting for the 
church's childhood, with much rigor and servitude. 
Tliat ice might — Namely, that looking still upon Christ, 
the church might, even in those days, receive from him 
the gift of righteousness and life, and that at this pre- 
sent time the effect of free justification might show it- 
self at full, by freeing us from the foiTner labors and 
rigors of the law. No longer under — He means not 
here that the docti-ine is abolished, but only the pro- 
perties and qualities of it, whereby it appointeth re- 
ward and punishment with the uttermost rigor ; for- 
giveth nothing, but recpireth entire obedience, — 
Diodati — Pious Annotatioiis ujpon the Holy Bible. 
Quarto, London, 1648. 



148 SCRIPTURE DOCTRINE OF 



ing ? I think not. I am persuaded the objec- 
tion is founded in a mistaken issue, and that the 
reasoning which follows is consequently all 
fallacious. 

But, after all, it may be urged that there is 
no real difference between the original law and 
the law of love — that the requirement that we 
should love God with all our heart, soul, and 
strength, is equal to the original law of perfect 
purity. 

The difference between the original law of 
perfect purity and the law of love, as incorpo- 
rated in the gospel, is this : One is an expres- 
sion of the divine will concerning beings per- 
fectly pure, in the full possession of all their 
original capabilities : but the other is an expres- 
sion of the divine will concerning fallen beings 
restored to a state of probation by the media- 
tion of Christ. Each alike requires the exer- 
cise of all the capabilities of the subjects ; but 
the subjects being in different circumstances, 
and differing in the amount of their capabilities, 
the conditions of life are, from the necessity 
of the case, varied. Allowing the same formu- 
lary to be employed in both cases, viz., " Thou 
shalt love the Lord thy God with all thy heart, 
with all thy soul, with all thy mind, and with 
all thy strength," the heart, &c., in one case, 
being in a different condition from what it is in 
the other, does not in all respects imply the same 
thing. In both cases, it implies the lohole heart : 
— but the whole heart is less in some respects in 
one case than in the other. 



CHRISTIAN PERFECTION. 149 

This, it may still be urged, amounts to the 
same thing, viz., a dishonoring of the law. For 
in this case the standard of character presented 
is lower than the law originally required, and 
just so far the law is not fulfilled — is not mag- 
nified and made honorable. 

It is admitted that the claims of the law can- 
not be said to have been met, in his own person, 
by the holiest man that has ever lived since the 
fall. And had this been required as the condi- 
tion of salvation, who could have been saved ? 
But then, if the claims of the law are not met 
in us — if we are not by some means raised up 
to the standard of holiness which the law re- 
quires — is the law not dishonored in every in- 
stance in which a sinner is saved from its 
curse ? Such would doubtless be the fact, were 
it not for the atonement of Christ. But Christ 
by his atonement has, so to speak, made amends 
to the law for the injury it receives by the par- 
don of oflfenders. " Christ is the end [or per- 
fection] of the law for righteousness to every 
one that believeth." Rom. x, 4. 

We see the law, for the purpose of maintain- 
ing the moral order of God's kingdom, inflicting 
death upon transgression. Now, unless God's 
abhorrence of sin and the holiness of his go- 
vernment can be manifested to intelligent and 
moral beings as clearly and as fully by some 
other means, every individual sinner must in- 
fallibly die — there can be no hope of salvation 
but upon the destruction of the law. The death 
of Christ is represented in the Scriptures as 



150 SCRIPTURE DOCTRINE OF 

meeting the case. It supervenes to rescue the 
law from disgrace — so to carry out its original 
objects, viz., a demonstration of God's right- 
eousness, and an exhibition of the evil of sin, 
that its highest honor is secured in the pardon 
and salvation of the believer. As saith the 
apostle, " Whom God hath set forth to be a 
propitiation through faith in his blood, to de- 
clare his righteousness for the remission of sins 
that are past, through the forbearance of God ; 
to declare, I say, at this time his righteousness; 
that he might be just, and the justifier of him 
which believeth in Jesus." Rom. iii, 25, 26. 

Some have, as I conceive erroneously, at- 
tempted to prove that Christians may perfectly 
fulfill " the righteousness of the law," from St. 
Paul's words, Rom. viii, 3, 4, " For what the 
law could not do, in that it was weak through 
the flesh, God sending his own Son in the like- 
ness of sinful flesh, and for sin condemned sin 
in the flesh ; that the righteousness of the law 
might be fulfilled in us, who walk not after the 
flesh but after the Spirit." But I conceive the 
apostle's object is to show the effect of " God 
sending his own Son in the likeness of sinful 
flesh" upon "the righteousness of the law," in 
the case of those " who walk not after the 
flesh, but after the Spirit." He shows in whom 
and how the righteousness of the law is fulfilled. 
This is done in those " who walk not after the 
flesh, but after the Spirit." It is done by " God 
sending his own Son in the likeness of sinful 
flesh, and for sin condemning sin in the flesh." 



CHRISTIAN PERFECTION. 



151 



The fulfillment of the righteousness of the law- 
is thus attributed to Christ — to his sacrificial 
death upon the cross, by which he " condemned 
sin in the flesh," or, in other words, made a 
suitable and necessary expression of God's ab- 
horrence of sin. But to return to the main 
Doint. 

The standard of character set up in the gos- 
pel must be such as is practicable by man, fallen 
as he is. Coming up to this standard is what 
we call Christian perfection. But the opposers 
of this doctrine vehemently object to the idea 
of admitting anything short of perfect and un- 
sinning obedience, according to the claims of 
the original law. No allowance must be made 
for our infirmities. Circumstances must not be 
taken into the account in fixing the standard of 
duty. And the opposite view is represented as 
running into the grossest absurdities. It is 
thought that the idea of the divine requirements 
being graded according to the circumstances of 
the agent necessarily implies " that the more 
we sin and thereby debilitate our powers, the 
more circumscribed does the sphere of our duty 
oecome — or, in other words, that we are ex- 
3usable for not meeting the requisition of the 
aw of God just in proportion as we advance 
;n the career of rebellion against him. And 
if there is either truth or safety in this posi- 
tion, then the shortest road to entire sanctifi- 
cation is the highway of sin. We have only 
to persevere in sin till our powers become so 
' weak ' that we have no further capability of 



152 



SCRIPTURE DOCTRINE OF 



obeying any part of the divine law, and then 
we are sanctified to the full extent of our obli- 
gations ; because our ' circumstances' are such 
that we are under no obligation whatever."* 

This objection has no force against our theo- 
ry. Let us test it:— 1. It must be conceded 
that sin is attended with a loss of moral power. 
And, 2. Until the sinner shall have exhausted 
the last moment of his probation, his salvation is 
possible. Consequently, 3. He is only required 
on his part to perform, as the condition of ac- 
ceptance, at any given point in his downward 
course, what at that point he is able to do by 
the help which is offered him. For if, at any 
point of time, his powers fall short of the re- 
quirement, and so his salvation is no longer 
practicable, then his probation ceases, and the 
promises of the gospel are no longer applicable 
to him. But, 4. His responsibility in general 
does not diminish, but rather increases, with 
his loss of power. Until he repents, his guilt 
constantly accumulates, and one of its great 
aggravations is, that he is squandering away 
the precious talent committed to him — that he 
is with every sin weakening the power of con- 
science and grieving the Spirit of God, and so 
disqualifying himself for the great ends of his 
being, and constantly approaching a reprobacy 
of mind which is a certain precursor of eternal 
death. 5. At any point in the sinner's life be- 
fore his probation expires, on the conditions of 

* Dr. Snodgrass on Entire Sanctification, pp. 23, 24, 



CHRISTIAN PERFECTION. 



153 



repentance and faith, God will graciously par- 
don all his sins — not excepting their aggrava- 
tions — his squandering away his moral power, 
or, in other words, his A'oluntary and unneces- 
sary abuse, and consequent loss, of the grace 
bestowed upon him for his salvation. All — all 
this is forgiven freely. Well, w^hen ail these 
sins are graciously pardoned, can it be supposed 
that he is now held accountable for the im- 
provement of pov/ers and privileges which, in 
his former course of evil living, he had wholly 
squandered away, and cannot now recover ? 
An old inebriate comes to repentance. Does 
God require of him now, with his broken con- 
stitution and enfeebled mental energies, just as 
much as would have been required if he had 
begun to serve him in the days of his youth, 
and had constantly accumulated moral power 
to hoary age ? I mean, is he required, after 
having received pardon at the hand of God for 
all past sins, as a condition of continued gracious 
acceptance, to employ in the service of God 
undiminished and uninjured powers of body 
and mind ? If so, he is put upon terms altoge- 
ther impracticable. Indeed, upon this principle 
no one can ever be saved ; for no one can do 
as much as he could have done if he had never 
sinned. 

Should it here be objected, that upon the 
principle that God will accept of what our en- 
feebled powers enable us to bestow, at any time, 
we have great encouragement to continue in 
sin, for the more we sin the less is required of 



154 SCRIPTURE DOCTRINE OF 

US ; we should answer, 1 . A man's salvation is 
not probable in proportion to the smallness of 
his powers. The man who had five talents 
improved them, while the man who had but 
one hid it in the earth. 2. Sin constantly ac- 
cumulates guilt, and increases the difficulty of 
repentance, and, of course, the doubtfulness of 
that repentance. 3. If the sinner comes to re- 
pentance, one of the bitterest ingredients in his 
cup of sorrow will be, that he has lost so much 
power to do good and glorify God, and that at 
best he must stumble along at a poor rate, with 
broken bones and diminished comforts. And, 
4. If he finally gets to heaven, he will then see 
that he has failed to secure an inconceivable 
amount of blessedness, by neglecting to make 
the best of his means. What encouragement 
is there here, then, to continue in sin ? I con- 
fess I see none. 

To make Dr. Snodgrass's conclusion, that 
" the shortest road to entire sanctification is the 
highway of sin," valid, he must assume that the 
sinner, when he shall have persevered in sin 
until his powers become so weak that he has 
no further capability of obeying any part of the 
divine law, is then, of course, to be pardoned 
for all his numerous and aggravated offenses, 
and sanctified from his accumulated and crim- 
son stains, without repentance and faith. And 
this he must find contained in our system, or 
he has no right to assume it. But the principle 
we deny and utterly detest ; nor can it, by any 
process of legitimate reasoning, be shown to 



CHRISTIAN PERFECTION. 



155 



grow out of our theory, or to hold to it the least 
relationship. 

I have been the more diffuse upon this point, 
because it is much relied upon by the opposi- 
tion ; and because it has seldom been fully and 
perspicuously treated. I know not whether I 
have added any light to what others have shed 
upon it. I have, however, attempted to make 
the whole subject as clear as the nature of the 
case w411 admit, and have reached results which 
are, at least, satisfactory to my own mind. That 
they will be equally so to others is more than 
I can expect. With such I will unite in hum- 
ble and earnest prayer to God, " What I know 
not, teach thou me," until the obscurity of our 
spiritual vision shall be wholly removed. 



LECTURE VII. 

OBJECTIONS AGAINST THE DOCTRINE CON- 
TINUED. 

How shall we, that ai'e dead to sin, live any longer 
therein?" Rom. vi, 2. 

In the two preceding lectures I considered 
various objections which are urged against the 
doctrine of the attainableness of entire sanctid- 
cation in this life. The more weighty objec- 
tions, however, yet remain to be examined. 
They are those which are founded upon certain 
portions of Scripture which are supposed to be 



156 



SCRIPTURE DOCTRINE OF 



directly opposed to this doctrine. It shall be 
the object of this lecture carefully and candidly 
to inquire into the true sense of such passages, 
and to see whether, when properly understood, 
they in any measure militate against our views. 

I have for the Bible a most sincere and un- 
reserved veneration, and to its decisions I would 
bow with unqualified submission. I believe it 
to be God's own word — all inspired — and con- 
sequently, to speak the truth without mixture 
of error, and to be entirely consistent with 
itself. If, then, our opponents are able to bring 
" the direct testimony of the Bible " against our 
views upon the subject in question, and if, upon 
due investigation, it shall appear that they have 
treated their witness fairly : — if there is no rea- 
son to question their construction of the lan- 
guage they adduce, why, then, we are in error, 
and must recede from our ground. Now let us 
see what is produced under this head. 

We are told that " not a single text can be 
adduced, which, properly understood, attributes 
perfection to good men in this life. On the 
contrary, the criminal imperfection of them all 
is most plainly asserted."* If this proposition 
can be maintained, we are certainly wide of 
the mark of evangelical truth. 

The first scripture adduced by the reviewer 
to prove the latter part of the above assertion 
is Eccles. vii, 20, " For there is not a just man 
upon earth that doeth good and sinneth not." 
Another passage, similar in language, which is 
^ Princeton Review, July, 1842, p. 451, 



CHRISTIAN PERFECTION. 157 

presented, is 1 Kings viii, 46, " For there is no 
man that sinneth not." These passages are 
found in the article referred to, as usual, without 
illustration, criticism, or argument. They are 
supposed to be entirely conclusive. Hence it 
is simply remarked in relation to the first, that 
it is as evident from this passage that no one 
on earth is perfectly holy as that any are im- 
perfect."* This conclusion I do not admit, and 
for the reasons which follow. 

In my construction of these passages I ap- 
peal to the original ; not because I undervalue 
the present authorized version of the Bible. I 
believe it in general to be worthy of all confi- 
dence, and, on the whole, a better exhibition of 
the sense of the originals than any translation 
which has been subsequently made, or than any 
we are likely very soon to have. But, in dis- 
cussing the language of Scripture, in all cases 
of a difference of opinion the ultimate appeal 
must be to the originals. And our opponents, 
it may be presumed, will not object to this 
method of discussion, even should it be found 
that the sound of the words, as in the present 
version, is rather more favorable to their views 
than the sense of the original text. I can 
scarcely be left to fear that critics so learned 
for such a reason will refuse to be governed by 
well-established laws of exegesis. 

1 Kings viii, 46, fc^tjn^f irjj^ tilij 
I render. For there is no man ivho may not sin. 



* Priuceton Review, July, 1842, p. 4.51. 



158 SCRIPTURE DOCTRINE OF 



And Eccles. vii, 20, f'lfc^ln ']'^^ to'ifi^ "i^, 
i^l^P'?. iitJ-nip?^ 1!Z^^^ TAere z,? 710^ a righteous 
man upon earth who does good and may not sm. 
The verb jj^ton to sin in these passages is in 
the future, and I render it subjunctively, with 
the negative particle, may not sin, that is, there 
is no man who is not liable to sin. The rule of 
Hebrew syntax authorizing this rendering may 
be found in all good Hebrew Grammars. I 
give it from Dr. Nordheimer, as follows: " The 
future form of the verb is frequently used to 
predicate the future occurrence of an event as 
dependent either subjectively on the will of the 
agent or speaker, or objectively on external cir- 
cumstances. 

" This form is used subjunctively, to denote 
contingency, that is, to predicate not the positive, 
but the possible, or probable future occurrence 
of an event, signified in English by the auxilia- 
ries may, might, &c., e. g., ^!psp5 n^.&^^ "nt^i"^ i)3 
whatever thy soul may desire, Deut. xiv, 26 ; 
I'^lDl'l^p that he may instruct us concern- 

ing his ways, Tsa. ii, 3 ; 'i'i5°!nii: S^Jd in'^TO'';^ ^^'i 
XM2^^}1 that he may not destroy for you the 
produce of the ground, Mai. iii, 1 1 ; iD'ni:^ 
iXrht^ IDiDij^ that the nations may know they (are) 
men, Psa. ix, 21; cxix, 115; nia '^bSJ 
whatever may happen to me, Job xiii, 1 3 ; xiv, 6."* 

* See Critical Grammar of the Hebrew Language, 
vol. ii, Dependent Use of the Future, $ 993. See also 
Stuart's Hebrew Grammar^ ^ 564, Qi,) (i.) 



CHRISTIAN PERFECTION. 



159 



In the application of the rule just recited to 
the passages under consideration, we are sup- 
ported by some of the best critics, Romish, 
jLutheran, Calvinist, and xVrminian. The Vul- 
gate, or Jerome's version, has non peccet^ may 
not sin. In the interlineal translations in the 
Antwerp, London, and Paris Polyglots ; in 
Castalio's, Osiander's, and Francis Junius's ver- 
sions, we have the same. And we have precise- 
ly the same rendering of the Syriac and xlrabic 
in the London and Paris Polyglots. This re- 
sult I have arrived at from personal inspection 
of the authorities I quote, and I need not say to 
a scholar, that they present a tide of evidence 
in favor of the version I have given, that it is 
not easy for the sturdiest spirits to resist. We 
see here what the best scholars of any age 
since the commencement of the Christian era 
have determined in relation to the proper ren- 
dering of the original Hebrew text, without any 
reference at all to the question at issue between 
us and our opponents on the subject of the ne- 
cessary continuance of sin in believers. 

In addition to all this, there is a reason in 
the context of one of the passages in question, 
which makes our rendering necessary to pre- 
serve a consistent sense. 1 Kings viii, 46. 
The w^ords in question are preceded by " if they 
sin'^ which would be perfectly consistent with 
the parenthetic sentence which follows, as we 
translate it : " for there is no man who may not 
sin," but would be scarcely at all consistent with 
the expression of the sense our opponents give 



160 SCRIPTURE DOCTRINE OF 

the passage. They would have Solomon say, 
If they sin, for they certainly will sin, as there 
is no man who does not sin all his life. What 
sense would there be in the hypothetical sen- 
tence " if they sin,''^ if indeed there had been 
no IF in the case ? 

I have devoted so much attention to these 
passages because they are confidently relied 
upon, and on all occasions brought forward by 
our opponents, both learned and unlearned, as 
altogether conclusive — as decisively proving, 
that the best men continue to sin on through every 
step of their way to heaven ! See also Dr. Adam 
Clarke's notes upon these passages. 

Another passage which, it is supposed, is 
directly against us, is, James iii, 2, " In many 
things we offend all." Mr. Wesley's reply to 
the argument deduced from this text is short, 
but conclusive. It is as follows : — 

" True ; but who are the persons here spoken 
of? Why, those many masters or teachers 
w^hom God had not sent : not the apostle him- 
self, nor any real Christian. That in the word 
we, used by a figure of speech, common in all 
other as well as the inspired writings, the apos- 
tle could not possibly include himself, or any 
other true believer, appears. First, from the 
ninth verse, ' Therewith bless we God, and 
therewith curse we men.' Surely not we 
apostles ! not we believers ! Secondly, from 
the words preceding the text : ' My brethren, 
be not many masters,' or teachers, ' knowing 
that we shall receive the greater condemnation. 



CHRISTIAN PERFECTION. 



161 



For in many things we offend all.' We ! Who ? 

Not the apostles, nor true believers, but they 
who were to ' receive the greater condemnation,' 
because of those many offenses. Nay, Thirdly, 
the verse itself proves that ' we offend all,' can- 
not be spoken either of all men or all Christians. 
For in it immediately follows the mention of a 
man who * offends not,' as the ice first mention- 
ed did ; from whom therefore he is professedly 
contradistinguished, and pronounced a ' perfect 
man.' "* 

And another is 1 John i, 8, " If we say we 
have no sin, we deceive ourselves, and the truth 
is not in us." The same clear and conclusive 
reasoner meets the argument from this passage 
with equal promptness, thus : — 

''I answer, (1.) The tenth verse fixes the 
sense of the eighth : 'If we say we have no 
sin,' in the former, being explained by, ' If we 
say we have not sinned,' in the latter verse. 
(2.) The point under consideration is not, whe- 
ther we have or have not sinned heretofore ; 
and neither of these verses asserts that we do 
sin, or commit sin now. (3.) The ninth verse 
explains both the eighth and tenth : ' If we 
confess our sins, he is faithful and just to for- 
give us our sins, and to cleanse us from all un- 
rightjeousness.' As if he had said, ' I have be- 
fore affirmed the blood of Christ cleanseth from 
all sin.' And no man can say, ' I need it not ; 
I have no sin to be cleansed from.' ' If we 
say we have no sin,' that ' we have not sinned, 

" Plain Account, pp. 24, 25. 
11 



162 



SCRIPTURE DOCTRINE OF 



we deceive ourselves,' and make God a liar : 
but ' if we confess our sins, he is faithful and 
just,' not only 'to forgive us our sins,' but also 
' to cleanse us from all unrighteousness,' that 
we may ' go and sin no more.' "* 

The last argument from the Scriptures in 
favor of the necessary continuance of sin in 
believers which I shall notice, is that founded 
upon the seventh chapter of St. Paul's Epistle 
to the Romans. Here, it is alledged, the apos- 
tle speaks of his own present experience, and 
acknowledges the existence of corruptions — 
of the carnal mind — in himself. And it is 
urged that if the great apostle of the Gentiles 
was obliged to confess himself " carnal^ sold 
under sin,^^ it can hardly be expected that any 
this side of heaven may be entirely freed 
from sin. 

There are two views taken of the chapter 
in question. One is, that the apostle is speak- 
ing of his own state at the time of writing, and, 
of course, what he there says of himself, may 
be said of the best Christians. The other 
is, that he is speaking of his former experi- 
ence, when groaning under the bondage of 
the law, or that he personates one in that 
condition. 

I shall first consider the reasons which are 
assigned for the former view, and then attempt 
to prove the truth of the latter. 

As I find the arguments in favor of that expo- 
sition I oppose stated in the strongest light in 
■■ Plain Account, pp. 25, 26. 



CHRISTIAN PERFECTION. 



163 



the commentaries of Dr. Hodge and the Rev. 
Albert Barnes, I shall state them in the lan- 
guage of these authors. 

Dr. Hodge says, — That Paul throughout 
the latter part of this chapter is describing his 
own feelings when writing, appears evident 
from the following considerations : 

«. Because he uses the first person and the 
present tense throughout the passage, and says, 
' I consent to the law that it is good ' I de- 
light in the law of God ;' ' I see another law in 
my members ;' ' O wretched man that I am 
* So then I myself serve the law of God,' &c., 
6lc, He does this with an earnestness and 
warmth which show that he is expressing the 
feelings of his own heart. No example is to 
be found in all the apostle's writings analogous 
to this, if it be assumed that he is here person- 
ating another."* 

This reasoning is not conclusive ; for if it be 
true that no example is to be found in all the 
apostle's writings analogous to this — if it be 
assumed that he is here personating another " — 
still there may be reasons for considering this 
a solitary instance of the kind in the writings 
of St. Paul. It is not always possible, or ever 
necessary to find " examples " in all respects 
" analogous " in order to understand a passage 
from any writer. But "examples" sufficiently 
analogous for our purposes can be found " in 
the apostle's writings " which will be presented 

* CommeiitaiT on the F^pistle to the Romaii"*. Phi- 
ladelphia. 183fi." P. 17(i. 



164 



SCRIPTURE DOCTRINE OF 



before the argument is closed. The commen- 
tator proceeds : — 

" h. Because there is nothing in this passage 
inconsistent with the experience of the holiest 
of men. This has been shown in the commen- 
tary. The inward conflict here described every 
Christian understands and experiences." 

Now in the commentary " on the fourteenth 
verse the author says, " Carnal, when spoken 
of men, means to be under the government of 
the flesh," and on the phrase, sold under sin, he 
says, " That is, a slave to sin." But still an- 
other meaning he gives the words, in order to 
make them apply to the Christian character, but 
which suits it little better. He says : — " The 
phrase in question, however, may also mean 
that one is subject to a power which, of himself, 
he cannot resist ; against which he may and 
does struggle, and from which he desires to be 
free ; but which, notwithstanding all his efforts, 
still asserts its authority. This is a state of 
bondage. It is in this sense that Paul says he 
was sold under sin. This appears clearly from 
the following verses, which are explanatory of 
this clause." Now is the true Christian in " a 
state of bondage?" The apostle declares that 
" the law of the spirit of life in Christ Jesus " 
had made him " free from the law of sin and 
death," chap, viii, 2. Is there no difference 
between being free and being in bondage? 
When the author will prove this, which he has 
not yet done to my satisfaction in his commen- 
tary, then will he have gained his point, or 



CHRISTIAN PERFECTION. 



165 



rather I may say, he will have confounded 
things radically and essentially different, and 
have made the apostle totally unintelligible. 
Whether the language of this chapter does in- 
deed accord with the experience of the holiest 
of men," I shall more particularly inquire here- 
after, simply remarking for the present, that this 
is wholly assumed by the author without proof. 
Again,— 

c. The passage contains many declarations 
inconsistent with the Scriptural account of un- 
renewed men. The Bible does not speak of 
unrenewed men as consenting to the law, as 
hating sin and struggling against it, groaning 
under it as a tyrant's yoke, as delighting in the 
law of God, and doing all this as to the inward 
or new man." 

This argument depends upon the author's 
construction of verse 22, " I delight in the law 
of God after the inward man." This he thinks 
"expressive of real complacency and delight in 
the divine excellence as exhibited in the law," 
and of course proof positive and conclusive that 
the apostle speaks of a person in a gracious 
state. But this argument is completely refuted 
by Professor Stuart, in his note upon this pas- 
sage : — 

" (22) I,vvrj6o[iaL yap .... uvd^Q(onov, For 
I delight in the laiv of God, as it respects the in- 
ternal man. Vclq illustrantis. The sentiment 
is, for substance, the same as in verses 15-17 ; 
but the costume in which it appears is diverse. 
That the sentiment, moreover, is epexegetical 



166 



SCRIPTURE DOCTRINE OF 



of ver. 21 is quite plain. Hence the yap with 
which it is introduced. 

"In regard to the words; avvridoiiai here 
corresponds to (jvii(j)rj[xt in ver. 16 ; and eao) 
aVT^po)nov here, corresponds to eyo) in ver. 17. 
If any one is disposed to urge here the strength 
of the expression avvT^dofiai ru vofico, as being 
inconsistent with an unregenerate state, he will 
do well to look back on ver. 14, and ask, whe- 
ther the expression there, on the other side, is 
not still stronger. The truth is, in a contrast 
like this, where the mind of the writer is wrought 
up to a high pitch of feeling, the mere forms 
of expression cannot in themselves go very far 
toward establishing any principle of doctrine. 
It is to the object at ivhich the writer is aiming 
that we must look ; and this object has been 
already brought to view. But if any one in- 
sists on urging the for?n of expression, I must 
ask him first to construe ver. 14 by the rule 
which he himself here adopts ; and then to 
compare Mark vi, 20 ; John v, 35 ; Matt, xiii, 
20 ; John ii, 23-25 ; Acts viii, 13, comp. ver. 
20-23 ; Isa. Iviii, 2, where it is said of the 
wicked, that ' they delight to know my ways,' 
and ' they take delight in approaching to God.' 
Compare also 1 Kings xxi, 27-29 ; 1 John iii, 
9 ; Psa. cxix, 3. Many other passages of the 
like tenor could be adduced, in order to show 
that a qualified sense is to be put on such ex- 
pressions. Above all, John xv, 22-24 ; Matt, 
vi, 24; Luke xvi, 13, and xiv, 26, show that 
very strong expressions of this kind are to be 



CHRISTIAX PERFECTION'. 



167 



modified according to the nature of the rase 
which is under consideration. 

With such examples before us, and with 
the whole context (at least so it plainly appears 
to me) to remind us of the necessity of taking 
avvi]6ojxai in a qualifed sense, I cannot hesi- 
tate to say, that ver. 22 only expresses in a 
more intense form, and with more feeling, what 
is simply expressed in ver. 16, avucbrjuL t(j 
vouG). The approbation, complacency, (so to 
speak.) which reason and conscience yield to 
the divine law as holy and good, is the truth 
intended to be expressed. It is strongly ex- 
pressed, indeed ; but not more so than in the 
cases to which the reader is referred above, and 
about the exegesis of which there can be no 
disagreement. In fact, the very next verse 
shows that the apostle cannot here be under- 
stood to mean the pleasure which a regenerate 
and filial spirit takes in the divine law ; for this, 
as chap, viii, 1-17 most clearly shows, would 
lead the person who might possess it, to ' walk 
after the Spirit,' and not • after the flesh while 
here, the very individual who * delights in the 
law of God after the inner man,' is at the same 
time represented as being rided over by the law 
of sin and death, and led to destruction by it. 
Is this the real state of a child of God? Comp. 
viii, 9-14."* 

Let us now attend to another of Dr. Hodge's 
reasons : — 

" d. Because the conflict which is here de- 
** Commentary on the Epistle to the Romans. 



168 SCRIPTURE DOCTRINE OF 

scribed is, in other passages, portrayed (for ex- 
ample, in Gal. v, 17) in language which, by 
common consent, can be applied only to true 
Christians. That these passages refer to the 
same subject is plain, not only from the fact 
that the flesh (or corrupt nature) is mentioned 
in both as the evil principle, but because the 
description in both cases is nearly in the same 
words. There the flesh is said to war against 
the Spirit, so that we cannot do the things that 
we would ; here the flesh or the law in the 
members is said to war against the law in the 
mind, so as to bring us into captivity to the law 
of sin. If, therefore, the one passage is de- 
scriptive of the experience of the true Christian, 
so must also the other be." 

The passage in Galatians upon which the 
doctor relies is as follows : — ^' For the flesh 
lusteth against the Spirit, and the Spirit against 
the flesh : and these are contrary the one to the 
other; so that ye cannot do the things that ye 
would." Gal. V, 17. There is, however, an es- 
sential diflerence between this passage and the 
one he would illustrate. In the passage in Ga- 
lations there is a conflict between the flesh and 
the Spirit. But in the passage especially in 
question, (Rom. vii, 14,) the flesh is dominant. 
The subject of the seventh of Romans is repre- 
sented as struggling indeed, but never victori- 
ous — as making resistance, but still a captive — 
a slave to sin. In the passage which he would 
make parallel, the flesh opposes and curtails 
the operations of the Spirit, so that they could 



CHRISTIAN PERFECTION'. 



169 



not do the things they would. They were 
weakened by the flesh, but it is not said they 
were conquered. Here the author totally fails : 
and failing here, his argument is wholly incon- 
clusive.* But let us attend to his concluding 
reason : — 

" e. The context requires this interpretation. 
The apostle has been insisting on the necessity 
of our being free from the law in order to our 
justification and sanctification. To show that 
this doctrine does not involve any reflection on 
the law, it was necessary to show why the law 
is thus inefficient. In order to accomplish this 
object, he explains how the law operates on the 
depraved heart. It arouses conscience, and it 
provokes opposition. This is one part of its 
effect, but not the whole. Even when the heart 
is renewed, the law cannot by itself promote 
holiness. It presents, indeed, the form of 
beauty, and the soul delights in it after the in- 
ward man, but it cannot destroy the power of 
indwelling sin. The Christian, therefore, must 
look for deliverance, not to the law, but to the 
grace of God in Jesus Christ. It was essen- 
tial, therefore, to the apostle's object to show 
that, even for the true Christian, the bondage 
of the law is unnecessary." 

As to the object of the apostle the commen- 
tator is doubtless correct, but is in error in his 
conclusion. I do not mean the conclusion ex- 

* For a more complete view of the difference be- 
tween these two passages, see Dr. Hammond on Ro- 
mans 53. 



170 SCRIPTURE DOCTRINE OF 

pressed in the quotation, that "the Christian 
must look for deliverance, not to the law, but to 
the grace of God in Christ Jesus" — this con- 
clusion is good and valid — but his general con- 
clusion, that therefore the apostle is speaking 
of one in a regenerate state. Let us see how 
this conclusion follows from his premises. 

" The apostle," he truly says, " has been in- 
sisting on the necessity of our living free from 
the law, in order to our justification and sancti- 
fication." To show this, without at the same 
time impugning the law, he shows the cause of 
the inefficiency of the law. It arouses con- 
science," (fee. But " even when the heart is 
aroused, it cannot promote holiness." The 
doctrine of this latter proposition is true enough, 
but it is wholly an assumption without proof 
that this is the true position taken by the apos- 
tle. Had he said, even when the heart is awa- 
kened^ or the conscience aroused^ the law cannot 
deliver from the power of sin — cannot sanctify 
— he would have said all that either the lan- 
guage or the scope of the apostle's argument 
authorizes. A little examination will convince 
any one, that the commentator, in order to make 
his argument apply, assumes the main point in 
dispute, and that the point he assumes is not 
only unnecessary to give a consistent sense to 
the chapter under discussion, but involves the 
apostle in absurdities and contradictions, as we 
shall presently see. The grand object of the 
apostle in this chapter is to show that the law 
eannot renew the heart. Now whence the ne- 



CHRISTIAN PERFECTION. 



171 



cessity, even if it were a conceded fact, to as- 
sert the triumphs of sin in the best of Christians 
through life ? This would be proving too much : 
for it would prove that the gospel, as well as the 
law, is ineffectual to the purposes of subduing 
the evils of the human heart. How would this 
result tell upon the apostle's ulterior design, 
which undoubtedly was to bring in the gospel 
in place of the law ? Would he be likely to 
effect this object — that is, would he persuade 
the .lew to believe that the gospel is the more 
efficient system, by a labored argument to prove 
that it is just as effectually baffled as is the law 
itself by the reigning power of hnman corrup- 
tions : This would be a singular course of ar- 
gument indeed. 

The Rev. Mr. Barnes gives us six reasons 
for understanding the seventh of Romans, "as 
descriptive of the operations of the mind of 
Paul subsequent to his conversion." These 
are mostly the same as those of Professor 
Hodge, and have been already answered. The 
frst and the last, however, may require special 
attention. The first is, " Because it seems to 
me to be the most obvious. It is that which 
strike plain men as being the natural mean- 
ing ; men who have not a theory to support, and 
who understand language in its usual sense." 

I cannot admit that any one capable of grasp- 
ing the scope of the apostle's argument, as con- 
tained in the sixth, seventh, and eighth chap- 
ters, would consider Mr. Barnes' construction 
of the seventh " the most obvious," It might 



172 SCRIPTURE DOCTRINE OF 

Strike some " plain men as being the most natu- 
ral but they will, I think, generally be those 
who, if they " have not a theory to support," 
yet approach the investigation under strong 
biases. The language of the Bible can scarce- 
ly mean anything else in the views of most men 
than what they have always been accustomed 
to hear attributed to it by their teachers. It is 
hard work for Mr. Barnes himself to depart 
from the exegesis sanctioned by the Puritan 
fathers upon certain proof texts, though he ven- 
tures to go wide of their doctrinal views upon 
several points, and sometimes at the hazard of 
the charge of inconsistency. His last reason 
for his exposition is as follows : — " Because it 
accords with the experience of Christians, and 
not with sinners. It is just such language as 
plain Christians, who are acquainted with their 
own hearts, use to express their feelings." 

Here I am at issue with our commentator. 
I must, however, admit that some " plain Chris- 
tians" use the language of the seventh chapter 
of Romans " to express their feelings." And I 
shall not attempt to decide whether " their feel- 
ings" are wrong, or the^' language" they "use 
to express" them is improperly applied. There 
may be many in the churches whose spiritual 
condition is accurately defined in the portion of 
Scripture under examination. And there may 
be many others who, from bad instruction, have 
always been accustomed to use this language 
in relation to themselves, who have never par- 
ticularly examined the question of the propriety 



CHRISTIAN PERFECTION. 173 

of this application of it. The question, how- 
ever, to be settled is, whether the language of 
Paul in the seventh of Romans is really de- 
scriptive of a regenerate state — of the feelings 
of St. Paul after his conversion. Now let us 
contrast one passage of this chapter with what 
our author says upon another portion of the 
epistle. Upon chap, vi, 11, Reckon ye your- 
selves to be dead indeed unto sin," Mr. Barnes 
remarks, " So that sin shall have no influence 
or control over you, any more than the objects 
of this world have over the dead in their graves." 
And again, upon verse 2, '"How shall we that 
are dead to sin live any longer therein ?" he 
observes, " It is impossible for those who are 
dead to act as if they were alive. To be dead 
to a thing is a strong expression, denoting that 
it has no influence over us. A man that is dead 
is uninfluenced and unaff'ected by the aflairs of 
this life. When it is said, therefore, that a 
Christian is dead to sin, the sense is, that it has 
lost its influence over him ; he is not subject to 
it ; he is, in regard to that, as the man in the 
grave is to the busv scenes and cares of this 
life." 

This, then, we may fairly conclude, is the 
commentator's view of Christian experience — 
that it consists in being dead to sin, that is, de- 
livered from it — " that it has lost its influence 
over him." And yet upon chap, vii, 14, which 
he says " accords with the experience of Chris- 
tians, and not with sinners," he says, " Sold 
under sin, is borrowed from the practice of sell- 



174 SCRIPTURE DOCTRINE OF 

ing captives taken in war, as slaves. It here 
means to deliver to the povi^er of any one, so 
that he shall be dependent on his will and con- 
trol." And he proceeds to apply his illustra- 
tion, and says, " He [Paul] was subject to it, 
[sin,] and under its control ;" that " it had such 
an influence over him as to lead him to com- 
mit it," &c. Now let any one bring these two 
expositions together and see how they harmo- 
nize. The Christian is dead to sin, that is, " it 
has lost its influence over him ; he is not sub- 
ject to it ; he is in regard to that, as the man in 
the grave is to the busy scenes and cares of 
this life." And yet St. Paul describes the 
same character vv^hen he says he is sold under 
sin, that is, according to our commentator, " he 
was subject to it, and under its control — it had 
such an influence over him as to lead him to 
commit it ! ! !" Now had this author intended to 
contradict himself as directly as possible in 
these expositions, could he have done it more 
effectually ? Dr. Hodge involves himself in 
the same inconsi.4tency, though his phraseo- 
logy is a little more guarded. The principles 
of interpretation adopted by these gentlemen 
are radically wrong, and it is not marvelous 
that they conflict with themselves. 

Now I aflirm, on the contrary, that the lan- 
guage of the seventeenth chapter of Romans 
does not accord " with the experience of Chris- 
tians ;" and our learned commentators them- 
selves, in other places, apply language to " the 
experience of Christians " utterly at war with 



CHRISTIAN PERFECTION. 



175 



this, they themselves being permitted in both 
instances to give their own construction of it. 
Into similar inconsistencies is every commen- 
tator drawn who takes the same view. He is 
compelled to give a sense to the language of 
St. Paul in the sixth and eighth chapters of the 
Epistle to the Romans, which cannot be made 
to harmonize with what is found in the seventh 
chapter, upon the hypothesis that he is speak- 
ing of the same character. Common propriety 
and common sense will necessarily forbid our 
confounding hoadage and liberty — abject slavery 
and perfect freedom. No powers of criticism 
can ever reconcile them — no sophistry can 
make the etfort even plausible.* 

RosenmuUer's views are as follows : — 
" Eyw 6e aapKiicog eifu.] I indeed am weak, 
carried away by vile affections ; or I am given 
up to them. Eyw, again the apostle speaks in 
his own person concerning any one not a Chris- 
tian, who may be either a Jew or a heathen. I 
wonder that Coppius has assented to the opin- 
ion of those who think that Paul said this con- 
cerning himself, and also concerning all Chris- 
tians. This seems evidently contrary not only 
to all the words immediately following, but also 
to the entire design of the apostle, and the 
whole thread of his discourse. Indeed, he 
wishes to show that no man can easily be 
amended in heart by the law alone ; that the 
Mosaic law also wants the power to renew the 

* For the argiuneut iii its full force, see Dr. Whitby 
on R*)maii.s vii. as in large work, j)p. :] 1 6-321. 



176 SCRIPTURE DOCTRINE OF 



heart, and that a man long accustomed to sin 
labors under such infirmity of mind, that when 
he may most wish and desire to follow the law, 
he finds himself unequal to this task ; and he 
experiences so great and continual a contest 
between the animal and rational propensity, 
that he does that which he does not approve 
and is unwilling to do, and cannot accomplish 
that which he approves and desires to follow ; 
but there is in the Christian religion this power 
of amending the minds of men, which alone is 
able to imbue one with the strength necessary 
to holy living. See particularly chap, viii, 
verses 2, 3, where the apostle teaches expressly 
that the vofiog rov TTvevfiarog rrjg fw^^, sup- 
plies that which neither the law of Moses nor 
any other law ever yet furnished or can fur- 
nish." 

Dr. Bloomfield, on Rom. vii, 14, says : — 
" In the interpretation of these words com- 
mentators differ. Augustine, and most of the 
early modern ones, (especially those of the Cal- 
vinistic school,) maintain that the apostle here 
speaks of himself, and of regenerate Christians, 
and means this as the language of penitent re- 
morse. But after all that has been urged in 
favor of this interpretation by Doddridge, Teller, 
and especially by Carpzov, (to whose note I 
refer the reader,) it may justly be considered 
as untenable."* 

Professor Stuart, in his learned commentary 

* See Bloomlield's Critical Digest, also his Greek 
Testament with English notes. 



CHRISTIAX PERFEOTIOX. 



177 



upon this miich-coiitested passage, supposes 
the apostle to be here speaking of himself 
when in a legal state, or under the law, and be- 
fore he was united to Christ." And he says, 
" The most ancient fathers of the church, with- 
out a dissenting voice, so far as we have any 
means of ascertaining their views, were united 
in the belief, that an unregenerate, unsanctijied 
person is described in Rom. vii, 5-25. So Ori- 
gen, Tertullian, Chrysostom, and Theodoret. 
In this state the views of the church remained 
down to the time of Augustine." 

After giving the names of the principal com- 
mentators who follow Augustine, he proceeds : 
•* On the other hand, besides all the ancient 
Greek, and some of the Latin fathers, there are 
manv distinguished men who have defended 
the sentiment which has been above exhibited. 
Such are, Erasmus, Raphe). Episcopius, Lim- 
borch, Turretine, Le Clerc, Heumann, Bucer, 
Schomer, Franke, G. Arnold, Bengel, Rienhard, 
Storr, Flatt, Knapp, Tholuck, and, as far as I 
know, all the evangelical commentators of the 
present time on the continent of Europe. Most 
of the English Episcopal Church, also, for 
many years, and not a few of tlie Scotch, Dutch, 
and English Presbyterian and Congregational 
divines, have adopted the same interpretation. 
I cannot but believe that the time is not far dis- 
tant when there will be but one opinion among 
intelligent Christians about the passage in ques- 
tion ; as there was but one before the dispute 
of Augustine with Pelagius. In this respect 



178 



SCRIPTURE DOCTRINE OF 



there is ground of trust that the ancient and 
modern churches will yet fully harmonize." 
For the argument at length, see " Stuart's Com- 
mentary" in he. 

I need not here insert the expositions and 
arguments of Messrs. Wesley and Fletcher, 
and the Wesleyan commentators. These are 
so generally read, that a simple reference to 
them will be sufficient.* 

I have now considered the leading passages 
of Scripture which are adduced in proof of the 
necessary continuance of indwelling sin through 
life. I now leave it to the candid to determine 
whether these scriptures afford that doctrine the 
smallest support. Can any one go so far as to 
alledge that in these proof-texts there is suffi- 
cient evidence to make the doctrine which they 
are brought to prove an article of faith, and to 
brand the opposite view as heresy ? So far as 
this many have gone ; and the position is main- 
tained by distinguished and learned ministers 
at the present day. How any right-minded 
Christian divine can stake so much upon a 
theory so slenderly sustained is indeed strange, 
and must be left without judgment upon our 
part. But as for us, let us make our appeal to 
the law and the testimony, and then abide the 
result. If we hold no doctrine which is con- 
demned by Christ or his holy apostles, we may 

* Those who may wish to consult these authorities, 
I would refer to Wesley's Notes on the New Testament, 
Fletcher's Last Check to Antinomianism, Clarke's, 
Coke's, and Benson's Commentaries. 



CHRISTIAN PERFECTION. 



179 



well forego the good opinion of men who judge 
of our doctrinal views a priori, without law or 
evidence. We must not, however, treat them 
uncharitably. They think themselves right. 
What they alledge in favor of their views looks 
to them like proof, and all we can adduce on 
the other hand has with them no weight. Well, 
here we must rest the matter until God shall 
give more light, or perhaps until the light of 
eternity, which will correct all errors, shall 
dawn upon the darkened understanding. 



LECTURE VIII. 

PERIOD WHEN BELIEVERS MAY BE ENTIRELY 
SANCTIFIED ERRORS CONCERNING. 

Shall we continue in sin. that grace may abound? 
God forbid ! How shall we, that are dead to sin, live 
any longer therein ?" Rom. \i, 1,2. 

I SHALL next proceed to an examination of 
opposing theories. Our opponents do not merely 
deny the attainableness of entire sanctification 
in this life, but, on the other hand, maintain 
that sin cannot be wholly removed until death 
comes in to complete the work of its destruc- 
tion. As we have seen, the Rev. Dr. Snod- 
grass maintains that the dissolution of the 
body, as followed by its resurrection, is one of 
the appointed means of sanctification." 



180 



SCRIPTURE DOCTRINE OF 



So those who oppose us have a theory to 
maintain. And after answering the leading ob- 
jections which they have seen proper to urge . 
against us, it will be in place to carry the war 
into their camp. I shall now proceed to offer 
reasons against this notion of the necessary 
continuance of indwelling sin until death. 
There will be no chance here, with the class 
of theologians who maintain the proposition I 
now oppose, for a play upon the word necessary. 
We agree, I presume, in the sense in which 
the possibility or impossibility in question is to 
be understood. Calvin says, I call that im- 
possible which has never happened yet, and lohich 
is prevented by the ordination and decree of God 
from ever happening in the future.'''' And Dr. 
Snodgrass says, " As to the meaning of the 
word ATTAINABLE, wc liavc uo Other purpose 
than to use it in its most obvious and popular 
sense — as importing the practicability of the 
thing to which it refers. An attainable thing 
is something the attainment of which is prac- 
ticable ; an unattainable thing is something the 
attainment of which is not practicable."* I un- 
derstand, then, Calvin and Dr. Snodgrass to 
agree in the doctrine that entire sanctification 
in this life is ^' impossible," being " prevented 
by the ordination and decree of God," "is some- 
thing the attainment of which is impracticable," 
and this I understand logically to imply that 
the existence of sin in the regenerate until 
death is a necessary consequence of a divine 
* Scripture Doctrine of Sanctification, p. 29. 



CHRISTIAN PERFECTION. 181 

arrangement. The main principle then being 
thus understood, I object to it for the following 
reasons : — 

1. It makes the continuance of sin in be- 
lievers until death their misfortune, and not 
their fault. 

I do not admit, nor do I see how any one 
can rationally assert, that just blame can be at- 
tached to a moral agent for not attaining what 
is " impracticable — impossible — prevented by 
the ordination and decree of God." All the 
explanations offered here, either by the old or 
the new school Calvinists, are lost upon me, 
for I cannot feel their force. I can see no 
grounds of moral justice upon which I am 
blameworthy for the continuance of sin in my 
heart upon this principle. If it is in accord- 
ance with the divine arrangement, for the pur- 
pose of securing some good end, that believers 
are through life to be annoyed by their corrup- 
tions, who is in fault if those corruptions are 
not wholly eradicated ? The argument is plain, 
and can scarcely be improved by illustration. 
And though to our opponents it may look like a 
mere bubble, it will probably continue to appear 
to us like an immovable rock. 

The simple fact, then, that all are conscious 
that their inward corruptions, in whole and in 
part, all orthem,are wrong, entirely unnecessary, 
and offensive to God, is sufficient to show the 
radical error of the position I oppose. For who 
that believes that the destruction of his inward 
corruptions is " prevented by the decree of God," 



182 SCRIPTURE DOCTRINE OF 

until the dissolution of the body," which, in 
the wisdom of God, is constituted " one of the 
appointed means of sanctification," can feel it 
very wrong to suffer on under the weight of 
" the body of death " " all the days of his ap- 
pointed time until his change come ?" Who 
will condemn himself for the continued moles- 
tations of the brood of vipers, which God has 
determined to leave to nestle in his heart until 
the appointed remedy arrives ? From this ar- 
gument we are naturally led on to another, 
which grows out of it. 

2. The doctrine that entire sanctification is 
unattainable in this life effectually nourishes 
spiritual sloth. 

Who will ever make a serious effort to get 
rid of a necessary evil ? Hooker, with an evi- 
dence of philosophical truth that no man can 
gainsay or doubt, says : — The will, notwith- 
standing, doth not incline to have or do that 
which reason teacheth to be good, unless the 
same do also teach it to be possible. For 
albeit the appetite, being more general, may 
wish anything which seemeth good, be it never 
so impossible ; yet for such things, the reason- 
able will of man doth never seek. Let reason 
teach impossibility in anything, and the will of 
man doth let it go ; a thing impossible it doth 
not affect, the impossibility thereof being mani- 
fest."* 

Can Dr. Snodgrass rationally seek entire 
sanctification in this life ? Can he urge others 

* Ecclesiastical Polity, book i, chap. 7. 



CHRISTIAN PERFECTION. 



183 



to seek it ? Can he put forth a single volunta- 
ry effort to shake off the body of sin ? I see 
not how he can. Will he not naturally practice 
according to the views of Cartwright, the great 
father of the Nonconformists, and opponent of 
Whitgift, who says, " We may not pray in this 
life to be free from all sin, because we must al- 
ways pray, ' Forgive us our sins V " And V/it- 
sius, the great Calvinistic theologian, who says, 
" Seeing God has expressly declared that he 
does not give his people absolute perfection in 
this life, it is the duty of all to acquiesce in this 
dispensation of the divine will, nor are they 
allowed to beg of God to grant them that per- 
fection here, which they know he has not ap- 
pointed for this, but for the other life ?"* 

These are the logical results and practical 
workings of the doctrine here opposed. And 
what other results can rationally be expected in 
any instance ? W^ho can pray for, or use any 
efforts to obtain, what he firmly believes to be 
unattainable ? or, w^hich amounts to the same 
thing, seek now what God has not appointed 
for this life, but for the other ?" 

Perhaps our opponents will say, it is our duty 
to oppose sin even though it may not be totally 
destroyed in this life : we must go on conquer- 
ing and subduing it as far as is practicable, and 
expect the final triumph after death : that this 
view presents sufficient motives for action. 

But this does not neutralize our argument ; for 
still it remains a fact, according to the theory 
* Economy of the Covenants, vol. ii, p. 61. 



184 



SCRIPTURE DOCTRINE OF 



here opposed, that though sin may be kept un- 
der, it cannot be destroyed until death. Now 
how would this principle operate in other things? 
Apply it to the case of the intemperate. Tell 
them that temperance is a gradual work, that 
never can be completed in this life — that the 
intemperate cannot be perfectly reformed so 
long as they live : they may get the better of 
their habits, and it is their duty to reform, but 
that death " is one of the appointed means" of 
cure, and consequently it is vain for any one 
to expect to become perfectly temperate in this 
life : — how many drunkards would be reformed 
upon this plan ? What effect would this doc- 
trine produce upon the great temperance reform 
now so gloriously progressing? I can antici- 
pate the answer. And I am aware that no valid 
reason can be given why the doctrine I here 
oppose should not have the same paralyzing 
effect upon the soul of the Christian that the 
gradual plan, as above stated, would have upon 
the efforts of the intemperate to reform. It may 
be said, The cases are not parallel. But I see 
not in what respects, so far as the points in 
question are concerned, the parallel is not per- 
fect ; nor why the gradualist is not in the one 
case as much as in the other liable to the charge 
of cutting the sinews of exertion. 

3. The doctrine that death " is one of the ap- 
pointed means of sanctification" is attributing 
to death a work which, in the word of God, is 
always attributed to other instrumentalities, but 
never to death. 



CHRISTIAN PERFECTION. 



185 



We read of " being sanctified by the Holy 
Ghost," Rom. xv, 16; 1 Pet. i, 2, — of being 
sanctified "through the truth," John xvii, 17, 
19, — of being sanctified ''by the blood of the 
covenant," Heb. x, 29, — and "the blood of 
Christ," Heb. ix, 14. See also 1 John i, 7. 
Of being sanctified " by faith," Acts xv, 9, and 
xxvi, 18. But where do we read of being sane- 
tijied by death ? If the hypothesis I oppose 
were true, should we not expect to find the work 
of sanctification, or at least the completion of 
it, somewhere in the Bible predicated of death 
as its instrumental cause, in language somewhat 
similar to that which is employed in relation to 
the truth, the word, faith, &c. ■ But where is 
that language to be found? Not in the Bible ; 
and I would that I could say. Nor in the wri- 
tings of any respectable Christian author ; but 
alas ! I have not the happiness to be able to 
say this. 

4. It is adding a qualification to the Scripture 
doctrine of sanctification, not only over and 
above anything we have in the Bible upon the 
subject, but altogether contrary to the whole 
tenor of God's word. 

The word of God says, Now is the accept- 
ed time, now is the day of salvation." The 
command, " Be ye holy," is now urged. The 
duty of seeking entire sanctification is urged as 
of present obligation. " Go on to perfection ;" 
" Let us cleanse ourselves from all filthiness of 
the flesh and spirit, perfecting holiness in the 
fear of God." Now where is the qualification 



186 SCRIPTURE DOCTRINE OF 

of our opponents authorized ? Where is it said, 
Nevertheless^ these commands and exhortations 
cannot he fully carried out until the dissolution 
of the body? Would not this give a new fea- 
ture to the Christian system ? Would it not 
contradict its entire spirit and sense upon the 
subject of the necessary preparation for heaven ? 
So it seems to me ; and of course the theory I 
oppose appears to me to be " another gospel" — 
a doctrine which I am bound not only not to 
receive, but to oppose to the utmost of my limit- 
ed capacity. 

5. The doctrine that " the dissolution of the 
body is one of the appointed means of sanctifi- 
cation" is dishonorable to Christ. 

Christ came " to abolish death," — " that 
through death he might destroy him that had 
the power of death, that is, the devil." 2 Tim. 
i, 10 ; Heb. ii, 14. And it is said, " The last 
enemy that shall be destroyed is death." 1 Cor. 
XV, 26. And now shall death— ignoble death 
— said to be under the power of the devil, and 
called " the last enemy," come to the Saviour's 
help ? Must this foe to man be the instrument 
of accomplishing the highest purposes of re- 
deeming mercy ? Will all other instrumentality 
come short of the consummation of the great 
work of human emancipation from the corrup- 
tions of sin 1 And does the peculiar honor of 
finally triumphing over the power of sin belong 
to death ? The saints in heaven are represented 
as celebrating the blood of Chi^ist, as the instru- 
ment of their redemption, (Rev. v, 9,) but seem 



CHRISTIAN PERFECTIOX. 



187 



not to know that death acted a prominent part 
in the business. And I have no doubt that if 
our opponents ever get to heaven, and I chari- 
tably hope they will, they will have forgotten 
their present theory, and will join in the same 
song, of ascribing their salvation to the blood of 
Christ alone. Christ, the great Captain of our 
salvation, needs not death to help him in the 
accomplishment of his work. He will destroy 
sin, death, and the devil, and triumph by his 
own power over every foe. He will " deliver 
those who, through fear of death, were all their 
lifetime subject to bondage," by his grace and 
Spirit, through the word of his truth, without 
dependence upon his subjugated foe for the 
consummation of the purposes of his mercy. 

6. The doctrine of the necessary continuance 
of sin until death, and that death is the means 
of the final extirpation of sin from the soul of 
the believer, supposes a connection between sin 
and the body which is wholly unauthorized 
either by Scripture or sound philosophy. 

I know not upon what approved system of 
physics or psychology sin is made to hold such 
a connection with the body that it cannot be 
separated from the soul until the body is dis- 
solved by death. I have always been accus- 
tomed to suppose that sin was in the soul ex- 
clusively. But let us hear the statement of the 
opposite view from the learned Dr. Snodgrass. 
He says, — 

" The idea of a perfectly holy spirit remain- 
ing in connection with a corruptible body, would 



]88 



SCRIPTURE DOCTRINE OF 



present an incongruity^ to which no parallel 
could be found in any of the other arrangements 
Dr works of God. It is not only true that his 
plans are wise, but also that their wisdom can 
be generally seen and appreciated by the can- 
did and careful observer. But who could regard 
it as fit or reasonable, that, after the souls of 
believers are delivered from the last taint of 
corruption, they should still be confined to such 
a body as this ? As an apostle describes it, it 
is a ' mle ' body — a body possessing many pro- 
perties, in view of which we have reason to be 
humbled — a body distinguished by great infir- 
mity and weakness — easily brought into a state 
of languor and fatigue — subject to innumerable 
ills and distresses — furnishing many occasions 
of temptation to sin, and acting as a constant 
weight upon the upward tendencies and move- 
ments of the soul."* 

The confidence with which our author pro- 
nounces the case supposed of a perfectly holy 
spirit remaining in connection with a corrupti- 
ble body " " an incongruity^'' and decides what 
would be " fit and reasonable " in the case, 
would seem to imply that the question is to 
turn, at least in some measure, upon our general 
notions of congruity and fitness, and that he 
at least is capable of judging of what would be 
congruous and^^ in the premises. But though 
I am far from conceding that there is anything 
incongruous in the supposition, everything con- 
sidered, yet I doubt whether this is the proper 

* Scripture Doctrine of Sanctification, pp. 00, 91, 



CHRISTIAN PERFECTION. 



189 



test of truth in cases of the class. There are 
many things clearly revealed in the word of 
God which appear incongruous, to which no 
parallel could be found in any of the other ar- 
rangements or works of God," which we are 
still bound to receive as truths. This the 
learned author will scarcely question. 

But what incongruity is there in the concep- 
tion of a being clad in the habiliments of mor- 
tality, and yet perfectly conformed to the will 
of God ? Was there any such striking incon- 
gruity in the person and life of Jesus Christ ? 
If so, I am not aware of it. And considering 
the amplitude of the provisions of grace, and the 
pou:er of that system of human restoration con- 
stituted by Christ, where is the incongruity in 
supposing the sufficiency of that system to give 
present and immediate deliverance from sin — 
to enable the believer to stand " complete in all 
the will of God?" Is not sin in a believer a most 
glaring incongruity ? So it appears to me. 

The force of the gentleman's argument, how- 
ever, seems to turn upon the infirmities, vile- 
ness, and corruptibility of the body. I do not 
doubt that all this is the fruit of sin ; but that it 
necessarily implies the continuance of sin, in- 
ward or outward, I do doubt. " As an apostle 
describes it," (Phil, iii, 21,) he says, " It is a 
* vile ' body." This is true ; but where is the 
evidence that the term vile implies moral defile- 
ment ? 

The word TanetvG)GLg, here rendered vile, 
according to Dr. Robinson, signifies a making 



190 



SCRIPTURE DOCTRIx\E OF 



low, humiliation, depression. In the New Tes- 
tament, ' the being brought low,' low estate, hu- 
miliation."* And he notes the following places 
where the word occurs : — Luke i, 48 : enepXe- 
ipev em rrjv raTTStvodatv rrjg SovXrjg avrov — 

Hath regarded the low estate of his handmaid- 
en." Acts viii, 33 : sv tt] ransLvcdaet fc. r. A.. — 

In his humiliation his judgment was taken 
away," <fe;c. James i, 10: 6 de irXovoLog ev 
rrj TaTTeLvcjaeL avrov — But the rich, in that he 
is made low." In the Septuagint the word is 
used in the place of the Hebrew 5:5125^ — lowness, 
a low place or condition ; (see Psa. cxxxvi, 23 ;) 
in the common version rendered " low estate ;" 
and "1^^^ — affliction, oppression, Neh. ix, 9, 

rendered " affliction."t 

How, then, is it to the gentleman's purpose 
at all that the apostle calls the body vile, that is, 
low, humble, afflicted, &c.? Does that prove 
at all that the soul, so long as it is associated 
with the body, must be the seat of sinful affec- 
tions ? Not that I can see. All the vileness 
here attributed to the body no more makes for 
the doctrine of the necessary continuance of 
sin in the soul until death, than it proves that 
the Saviour was a sinner because it is said, " in 
his humiliation {rarretvGXjei, lowliness, or vileness 
if you please) his judgment was taken away." 

It will be proper here to notice the manner 
in which our author meets the objection to his 

* See Greek and English Lexicon, 
t See the Hebrew and Greek texts, and all approved 
Hebrew and Greek Lexicons. 



CHRISTIAN PERFECTION. 



191 



notion of *• sinful flesh," which, I have already 
intimated, is founded upon the perfect purity of 
Christ. 

" If it should occur here, in the form of an 
objection to the view just presented, that Jesus 
Christ was perfectly holy, while he tabernacled 
in a human body, it is only necessary to say, 
that the cases are not parallel ; because his 
body was not polluted by sin. It was not sin- 
fill flesh, but only • the likeness of sinful flesh,' 
in which he was made. God did not sufler his 
' Holy One to see corruption.' He assumed our 
nature, as far as this could be done, ' without 
sin and, that a difierence might exist between 
his nature and ours, in respect to sin, he was 
not the ofi spring of man by ordinary generation. 
The circumstances attending his introduction 
into the world were peculiar. He came on a 
special visitation of grace and good-will to men ; 
and he came in such a way as to bear their 
griefs and c^xry their sorrows, without partici- 
pating, personally, in any of their corruptions, 
either in body or mind."* 

I admit there is not a perfect parallel between 
Christ and the holiest man that ever lived. Nor 
is this at all necessary to the argument. All 
that is necessary is to show that Christ was 
' man — that he possessed a material, mortal, ra- 
TTetvcjGLg, vile body, a?id teas yet without sin. 
But the learned doctor says, " It was not sinful 
flesh, but only ' the likeness of sinful flesh,' in 
which he was made." There is something a 

* Scripture Doctrine of Sauctification, pp. 91. 92. 



193 



SCRIPTURE DOCTRINE OF 



little too fanciful in this exposition, and I am not 
at all certain I understand it. I suppose Dr. S. 
does not intend, with certain ancient heretics, 
to deny that Christ had a proper human body : 
and yet I scarcely know what else he can mean. 
I can scarcely conceive that he has such an 
idea of the sinfulness of human flesh as would 
make sin an adjunct of the material part of man 
in the abstract, or in the concrete. By " sinful 
flesh" I understand human flesh, associated as 
it is with a fallen spiritual nature ; and by God's 
sending his Son " in the likeness of sinful flesh," 
simply that he took upon him a proper human body. 

Professor Stuart's note upon this clause is 
just and rational : — " God sending his own Son 
in the like?iess of siiiful flesh — That is, God 
sending his Son, clothed with a body like that 
of corrupt and sinful men ; that is, with a flesh- 
ly or corporeal nature like theirs."* 

But, lest the Andover professor should be a 
little too new-fangled to have much weight with 
Dr. S., I will give him authority that he will 
respect. The note of the Westminster divines 
upon this passage is as follows : — * In the 
likeness of sinful flesh ' — Gr . , flesh of sin. Christ 
took our nature upon him with all our natural 
aflfections ; yet without sin ; and therefore the 
apostle here saith, God sent his Son in the 
likeness of sinful flesh, not in the likeness 
of flesh, as if he had not taken true flesh upon 
him : but in the similitude of sinful flesh. "^'^ 

* Commentary on the place, 
t Annotations on the place. 



C H R I S r I A X P E R F E C T I O N . 



i93 



Dr. S. says truly that the body of Christ 
" was not polluted by sin." But was it not truly 
a mortal, corruptible body ? God not suffering 
his Holy One to see corruption" is no proof to 
the contrary of this ; but does rather imply it. 
For the resurrection and immortality of Christ's 
body are here ascribed to an extraordinary effort 
of divine power. 

What, then, is the result of this investigation ? 
Has any evidence been adduced that sin is so 
connected with our physical constitution, that 
we cannot get rid of it but by the aid of death ? 
Is there any proof that sin is in any other way 
connected with the body than as the body is the 
instrument of the soul ? Is the weakness and 
degradation of the body through sin so united 
or identified with its constituent elements that 
the body must be dissolved by death and re- 
sumed in the resurrection, before the soul can 
be entirely sanctified ? Let those who can take 
the affirmative of these questions go on and 
swallow without hesitation all the dogmas of 
Romanism. The theory is wholly unsupport- 
ed either by Scripture, reason, or common 
sense. 

I am aware that a portion of those who op- 
pose the doctrine of Christian perfection do not 
go the whole length with Dr. Snodgrass, though 
from the sanction of the " Presbyterian Board 
of Publication," I fear his views are but too 
extensively received. Some there are, how- 
ever, who will give death no part in the great 
work of sanctification, who still think that God'ai 
13 



194 



SCRIPTURE DOCTRINE Of 



appointed time for the entire sanctifi cation of 
his people is just before deaths or at the moment 
the soul leaves the body. This view is not quite 
so exceptionable as that which I have endea- 
vored to refute, but is far from being autho- 
rized by Scripture. 

Before leaving the consideration of mistaken 
views as to the thne when the work of entire 
sanctification may be expected, I must no^'^ce a 
theory differing materially from the one ai. .ady 
noticed, and yet it may well be doubted whe- 
ther it is not of equally injurious tendenc ,. 

The view to v/hich I refer is, that the soul 
is entirely sanctified when it is justified — that 
regeneration, which takes place at the time of 
justification, is identical with entire sanctifica- 
tion. 

1. I urge that this view is clearly in opposi- 
tion to the views of our standard writers. The 
doctrines of Mr. Wesley's sermon on " Sin in 
Believers," already noticed, are wholly incon- 
sistent with the idea of entire sanctification. 
The same view is clearly expressed in the fol- 
lowing questions and answers : — " When does 
inward sanctification begin ? In the moment a 
man is justified. (Yet sin remains in him, yea, 
the seed of all sin, till he is sanctified tlirough- 
out.) From that time a believer gradually dies 
to sin, and grows in grace."* 

" By what ' fruit of the Spirit' may we * know 
that we are of God,' even in the highest sense ? 
* Plain Account, pp. 48, 4.9. 



CHRISTIAN PERFECTION. 



195 



By love, joy, peace, always abiding ; by inva- 
riable long-suffering, patience, resignation ; by 
gentleness, triumphing over all provocation ; by 
goodness, mildness, sweetness, tenderness of 
spirit; by fidelity, simplicity, godly sincerity; 
by meekness, calmness, evenness of spirit ; by 
temperance, not only in food and sleep, but in 
all things natural and spiritual. 

" But what great matter is there in this ? 
Have we not all this when we are justified ? 
What, total resignation to the will of God, 
without any mixture of self-will? gentleness, 
without any touch of anger, even the moment 
we are provoked ? love to God, without the 
least love to the creature, but in and for God, 
excluding all pride ? love to man, excluding all 
envy, all jealousy, and rash judging ? meekness, 
keeping the whole soul inviolably calm ? and 
temperance in all things ? Deny that any ever 
came up to this, if you please ; but do not say 
all who are justified do. 

" But some who are newly justified do. 
What then will you say to these 1 If they real- 
ly do, I will say they are sanctified ; saved from 
sin in that moment ; and that they never need 
lose what God has given, or feel sin any more. 

" But certainly this is an exempt case. It 
is otherwise with the generality of those that 
are justified : they feel in themselves more or 
less pride, anger, self-will, a heart bent to back- 
sliding. iVnd, till they have gradually mortified 
these, they are not fully renewed in love."* 
Plain Account, pp. 154. 125. 



196 



SCRIPTURE DOCTRINE OF 



Mr. Fletcher gives us his views upon this 
point, with some reasons for them, as follows : 

" We do not deny that the remains of the 
carnal mind still cleave to imperfect Christians ; 
and that when the expression ' carnal ' is soft- 
ened and qualified, it may, in a low sense, be 
applied to such professors as those Corinthians 
were to whom St. Paul said, ' I could not speak 
to you as to spiritual.' But could not the apos- 
tle be yet ' spoken to as a spiritual man ? And 
does he not allow, that, even in the corrupted 
churches of Corinth and Galatia, there were 
some truly spiritual men — some adult, periect 
Christians ? See 1 Cor. xiv, 37, and Galatians 
vi, 1."* 

Again,— 

" The same Spirit of faith which initially pu- 
rifies our hearts, when we cordially believe the 
pardoning love of God, completely cleanses 
them, when we fully believe his sanctifying 
love.' "t 

In addition to these quotations, which cer-- 
tainly suppose sanctification subsequent to, and 
not always immediately connected with, justifi- 
cation, we may refer to this author's " Address 
to Imperfect Believers," the whole of which 
proceeds upon the supposition that thei^; is a 
class of " believers," and, of course, p^^rsone 
who are justified, who are not yet fully &dncti 
fied. Upon the principle under consideiation, 
that masterly efibrt, and, if we rightly judge, the 
best part of the treatise, is grossly absiiiii : for 
^ Last Cheeky sec. 9. t Ibid., sec VJ. 



CHRTSTTAX PERFECTION. 



197 



it is a strong effort to urge on believers " to 
an attainment which they have already reached, 
and which is a necessary concomitant of justi- 
fying faith. 

!Mr. Watson takes the Wesleyan position, 
and sustains it by Scripture. 

" That a distinction exists between a regene- 
rate state and a state of entire and perfect holi- 
ness will be generally allowed. Regeneration, 
we have seen, is concomitant with justification ; 
but the apostles, in addressing the body of be- 
lievers in the churches to whoui they wrote 
their epistles, set before them, both in the 
prayers they ofler in their behalf, and in the ex- 
hortations they administer, a still higher degree 
of deliverance from sin, as well as a higher 
growth in Christian virtues. Two passages 
only need be quoted to prove this : — 1 Thess. v, 
23, ' And the very God of peace sanctify you 
wholly : and I pray God your whole spirit, and 
soul, and body be preserved blameless unto the 
coming of our Lord Jesus Christ.' 2 Cor. vii, 
1, 'Having these promises, dearly beloved, let 
us cleanse ourselves from all filthiness of the 
flesh and spirit, perfecting holiness in the fear 
of God.' In both these passages deliverance 
from sin is the subject spoken of; and the 
prayer in one instance, and the exhortation in 
the other, go to the extent of the entire sancti- 
fication of * the soul' and ' spirit,' as well as of 
the ' flesh ' or * body,' from all sin ; by which 
can only be meant our complete deliverance 
from all spiritual pollution, all inward deprava- 



198 



SCRIPTURE DOCTRINE OF 



tion of the heart, as well as that which, ex- 
pressing itself outwardly by the indulgence 
of the senses, is called * filthiness of the 
flesh.' "* 

2. To the doctrine that entire sanctification 
is a distinct work, and subsequent to justifica- 
tion, we, as ministers of the Methodist Episco- 
pal Church, have fully set our seal on our full 
induction into the ministerial office. In the Dis- 
cipline, chap, i, sec. 9, the fourth question and 
the answer to it are as follows : " What method 
do we use in receiving a preacher at the con- 
ference? After solemn fasting and prayer, 
every person proposed shall then be asked, be- 
fore the conference, the following questions, 
(with any others which may be thought neces- 
sary,) viz. :— Have you faith in Christ ? Are 
you going on to perfection ? Do you expect to 
be made perfect in love in this life 1 Are you 
groaning after it ?" These questions we have 
answered in the affirmative. The point that I 
conceive plainly couched in this passage, and 
which I wish here particularly noticed, is, that 
it is supposed that faith in Christ," that is, 
justifying faith, does not necessarily imply 
" perfect love." The candidate must have this 
"faith," and must, at least, be expecting to 
be made " perfect in love," and be " groaning 
after it." 

3. The position that entire sanctification 
always accompanies justification, is not in ac- 
cordance with fact and experience. 

* Institutes, part ii, chap. 29, 



CHRliyTlAN PERFECTION. 



199 



Who are those among us who are concerned 
for this blessing of perfect love ? Are they those 
who have never been justified ? or those who, 
having been justified, have fallen from that 
state ? Not these, surely ; but those who retain 
their justification, and do honor to the Christian 
name ; those who are most active and useful in 
the church. These are the persons who are 
most athirst for the blessing of a clean heart 
and entire consecration to God. 

The unregenerate, when under conviction, 
do not feel the burden of their corruptions so 
much as the guilt of their sins. They seek 
pardon and acceptance, and not entire sanctifi- 
cation. And it may well be questioned whe- 
ther any one ever fully sees the hidden corrup- 
tions of his heart until aided by the light of 
converting grace. The language of the peni- 
tent is, God be mercifid to me a sinner!" 
" Remember not against me former iniquities !" 
" O, blot out all my iniquities for thy name^s 
sake !" His guilt is his great burden, and its 
removal in justification the object of his desires 
and prayers. When he finds pardon, he re- 
joices in God, and for a time seems to think all 
his enemies slain. But when his first ecstasies 
subside, he finds there are yet within him the 
remains of corruption. Upon this discovery it 
is not strange for him to conclude that he has 
been deceived in his former conclusions, that 
he was really justified and born again, or, if 
not; that he has lost the blessing of pardon. 
Farther investigation of his feelings, and a 



200 SCRIPTURE DOCTRINE OF 

tliorougli trial of the evidence upon which he 
relies, by the infallible test of God's word, leads 
him to conclude that he had indeed passed a 
great change — that God had brought him fully 
into the light of the new birth, and that it is by 
the aid of this light that he is enabled to dis- 
cover the great deep of his own heart. From 
this point the disciple of Christ advances with 
greater or less rapidity to the high ground of 
holiness promised in the gospel. 

The sketch I have here given will be found to 
accord with the experience of Christians in 
general, so that it may be presumed to consti- 
tute a law in the great process of spiritual reno- 
vation. If there ever was an instance of one 
who, before justification, had a distinct and 
comprehensive idea of his inward corruptions, 
and who sought and obtained entire sanctifica- 
tion at the time of his justification, it must be 
considered, as Mr. Wesley very justly says, 
" an exempt case and I will add, it is such 
a case as never came under my own observa- 
tion. 

Again. Is it not presuming too far to sup- 
pose that those who have professed this high 
and holy state were mistaken — that they do not 
understand the character of their own experi- 
ence 1 To say nothing of those among ourselves 
who have made professions of this kind, and 
have given the most indubitable proofs of their 
sincerity, let us refer to Messrs. Fletcher, Bram- 
well, Carvosso ; Mrs. Rogers, Mrs. Fletcher, 
Lady Maxwell, and a host of others who have 



CHRTSTIAX PERFECTION. 



201 



died in the faith. All these explicitly declare 
that they received a distinct witness of this 
second hies sing ; that ^Yhile in a justified state 
they felt the workings of inward corruption : 
they sought by prayer and faith for deliverance, 
and obtained a clear and satisfactory evidence 
of entire sanctification ; so that they reckoned 
themselves dead indeed unto sin. and alive unto 
God through Jesus Christ." They now had 
the witness of perfect love, distinct from the 
witness of pardon which was communicated on 
their justification. Now shall we say they 
mistook the operations of their own minds ? 
This we might do if there were anything in 
their experience contrary to the word of God ; 
or if they had in other instances exhibited signs 
of mental aberration or incorrigible enthusiasm, 
we might be justified in supposing that they 
were self-deceived. But of the persons above 
named we can form no such conclusion. In 
all they say on other points, reason and the true 
spirit of the gospel are predominant. Why 
should we conclude them entirely beside them- 
selves here ? Indeed, if the gospel remains the 
same that it was in the days of John and Paul, 
we have good reason to conclude them in their 
sober senses even in their highest profes- 
sions. 

But there are multitudes in all the Christian 
churches who exhibit the fruits, and have the 
inward testimony, of a state of justification, 
but who do not enjoy the great blessing of per- 
fect love. What shall wo say concerning thes« 



202 SCRIPTURE DOCTRINE OF 

upon the hypothesis here opposed ? We must, 
as far as I can see, come to one of the follow- 
ing conclusions concerning them. Either they 
were never really justified, or they have lost 
their entire sanctification without losing their 
justification, or they have lost both the one and 
the other, and are, consequently, in a back- 
slidden state. 

Can we, consistently with charity, come to 
the first conclusion, viz., that all those Chris- 
tians who are conscious of the absence of the 
entire sanctification, or perfect love, in ques- 
tion, were never really born of the Spirit or 
justified! Perhaps none would, for a moment, 
embrace such a conclusion. And will any who 
hold the identity of the new birth and entire 
sanctification fall upon the second supposition, 
viz., that these persons have lost the blessing 
of perfect love, and yet retain that of regenera- 
tion ? This conclusion seems incongruous and 
even absurd. For if these two things are identi- 
cal, how can they be separated ? If there is any 
reason which goes to identify regeneration and 
entire sanctification in their commencement, 
does not the sam.e reason identify them in their 
progress ? If they are one and the same, how 
can they be separated under any circumstances, 
or at any time ? 

Well, who will embrace the third supposi- 
tion, viz., that all who were ever justified, and 
do not now enjoy the blessing of entire sanctifi- 
cation, have fallen away from the favor of God, 
and are not in a state of gracious acceptance ? 



CHRISTIAN PERFECTION. 



203 



I think few will hazard such a conclusion as 
this. The result, then, to which I come is, 
that the theory which asserts that entire sancti- 
fication invariably takes place when justifica- 
tion and regeneration take place is inconsistent 
with fact and experience. 

4. I next urge that the view here opposed is 
inconsistent with the language of Scriptiire 
upon the subject. 

In the quotation from Mr. Fletcher we have 
a reference to the defective churches of Corinth 
and Galatia — the fact that they were not in a 
state of entire sanctification, being in a sense 
" carnal," and yet that they were in a sense 
" spiritual,'* urged in proof of the error of the 
doctrine here opposed. A stronger proof is 
that of Mr. Watson, deduced from 1 Thess. v, 
23, and 2 Cor. vii, 1, and which I need not 
here repeat. I wish, however, these Scripture 
proofs to be taken into the account in connec- 
tion with this argument. 

To these Scripture arguments I will add 
several others. In John, chap, xvii, we have 
our Saviour's prayer to the Father, a portion of 
which concerns his disciples. These, he says, 

are not of the world, even as I am not of the 
world." And again claims them as his — " I 
pray," says he, for those thou hast given me." 
And for them he offers up this prayer : " Sanc- 
tify them through thy truth, thy word is truth," 
ver. 17. Now, though the language of Christ, 
in this case, implies, that those for whom he 
prays are his by adoption, yet the prayer for 



204 iSCRIPTURE DOCTRTXK OF 

their sanctijication implies that this great work 
had not been completed in them. 

Again, (in Heb. vi, 1,) the Hebrew Chris- 
tians, who must certainly be considered to be 
in a gracious state, are exhorted to " go on to 
perfection," which would scarcely be expected 
if they had already attained perfection. 

Finally, in 1 John i, 7, we read, " If we walk 
in the light as he is in the light, the blood of 
Jesus Christ his Son cleanseth us from all sin." 
Observe, 1. In this passage we are supposed to 
be "in the light;" and, 2. That by walking in 
this "light" we may be cleansed from all sin. 
To suppose that the moment we enter the light 
we are already cleansed from all sin, would be 
to make the language of this passage absurd. 
We are nowhere told that we must " walk in 
the light as he is in the light" in order to ob- 
tain justification, nor would it be consistent to 
urge us to do anything in order to the attain- 
ment of what we already most assuredly have 
in possession. 

Here I must conclude this lecture with a 
single reflection. It is lamentable that contro- 
versy must be employed in the discussion of 
the clearest and most vital truths of our holy 
religion. When we feel disposed to be horta- 
tory, we are met with objections and difficulties; 
and instead of pressing our theme we must go 
into the drudgery of proving it, or of shaking 
off from it some false gloss, which, like an in- 
cubus, paralyzes all the sensibilities, and effect- 
ually bars the minds of many against its recep- 



C H R i ^3 r 1 A -\ P E R F E C i i( )X . 



205 



tion. This state of facts I have regretted in no 
case more deeply than in relation to the subject 
of these lectures. If there is one doctrine of 
more interest to Christians than another, the 
doctrine of entire sanctification should have the 
pre-eminence in their consideration. But the 
difficulty with which the subject has been en- 
compassed by the speculations of men, who 
have treated it with reference to a theory, go 
far toward rendering it, at least to common 
minds, one of the inexplicable mysteries, and 
so of destroying its legitimate effects. The 
most prominent of these difficulties I have at- 
tempted in these lectures to obviate, with what 
success others must judge. I hope I have not 
" darkened counsel by words without know- 
ledge," but, on the other hand, have given some 
relief to the candid, anxious inquirer after "the 
old paths." 



LECTURE IX. 

DIRECT SCRIPTURE PROOFS. 

This is the will of God, even your sanctification." 
1 Thess. iv, 3. 

The purpose of the present lecture shall be 
to present the direct Scripture evidence of the 
attainableness of a state of entire sanctification 
in this life. 

But before I proceed to state the proofs, 1 



206 



SCRIPTURE DOCTRlir^E OF 



wish to direct attention to the results at which 
I have arrived in the preceding lectures. A 
review of these will show that I now approach | 
the direct Scripture proof of the main question 
with a strong probability in its favor. This 
probability, it will be seen, has accumulated 
with every successive step in the progress of 
the argument. 

It was first shown that persons in a gracious 
state were urged to proceed to higher attain- 
ments. In the next place, these attainments, 
as clearly defined in the New Testament, were 
found to imply a state of holiness above the 
common grade — implying, a death to sin, and a 
life to righteousness : then the objections against 
the doctrine were duly weighed and found un- 
tenable. And in the last lecture several theo- 
ries upon the subject of the time when we are 
authorized to expect entire sanctification were 
examined, and the position taken by our oppo- 
nents, that sin necessarily continues in the soul 
until the death of the body, was shown to be 
unsupported either by Scripture or sound phi- 
losophy. 

If, then, I have succeeded in clearing the 
ground as far as I have proceeded in the argu- 
ment ; if the great elements of the doctrine are 
settled in the w^ord of God, and no valid objec- 
tion stands against it ; and if the opposite theo- 
ry is grossly absurd and anti-scriptural, is it not 
highly probable that our theory is the true one? 
I say, then, that I approach the direct Scripture 
proof with a very strong probability in my favor. 



CHRISTIAN PERFECTION. 



2U7 



Indeed, it is scarcely possible that a theory 
against which there is no Scripture testimony, 
or solid objection founded in the nature of things, 
or God's established plan of action, and in favor 
of which there are so many probabilities, should 
be false ; and it is not at all possible that it 
should be a dangerous error. So that if we 
had not a single explicit proof to alledge from 
the Bible, our doctrine at least might be pre- 
sumed to be safe, and not liable to the charge 
of heresy. 

But we have ample Scripture testimony 
which we suppose directly in point. This I 
shall now proceed to adduce. 

1. I first urge, that God commands us to be 
perfect. " Be ye therefore perfect, even as 
your Father which is in heaven is perfect." 
Matt, v, 48. Again : " Finally, brethren, fare- 
well. Be perfect." "Thou shalt love the Lord 
thy God v/ith all thy heart, with all thy soul, 
with all thy mind, and with all thy strength." 
Mark xii, 30. Having, therefore, these pro- 
mises, dearly beloved, let us cleanse ourselves 
from all filthiness of the flesh and spirit, per- 
fecting holiness in the fear of God." 2 Cor. 
vii, 1. 

I need add no further instances of this class, 
because if the argument which I base upon 
these is valid, the evidence they afford is per- 
fectly conclusive ; but if unsound, a multitude of 
passages of the same class would give it no ad- 
ditional strength. 

But before 1 proceed liirther 1 must examine 



208 SCRIPTURE DOCTRINE OF 



the position taken upon all such passages as 
contain the words perfection, blameless, entire, 
&c. When we urge these terms, either found 
in precepts or examples, our opponents claim 
the right so to qualify them, as to make them 
mean little or nothing. 

Dr. Snodgrass disposes of these terms thus : 
" It is not denied that there are words and 
phrases employed in Scripture, which, if under- 
stood in the greatest latitude of meaning of 
which they are susceptible, would imply that 
not a few both of the Old and New Testament 
saints were without sin. These are such as 
the words 'perfect,' 'entire,' 'complete,' 'blame- 
less.' It is said of Noah, Job, and others, that 
they were perfect — of all Christians, that they 
are complete — of Zachariah and Elizabeth, that 
they walked in all the commandments and or- 
dinances of the Lord hlameless. But, it is grant- 
ed on all hands that these and other terms of 
similar import are often used in a qualified and 
restricted sense ; and therefore no decisive 
proof can be drawn from their appearance in 
this connection."* 

Dr. Woods takes the same ground. After 
considering several of the passages alledged in 
this argument, he comes to this result : " As a 
limited sense clearly belongs to some of the 
passages which seem, at first view, to favor the 
doctrine of 'perfection,' it is quite possible it 
may belong to others, and it would be going too 
fast and too far to decide at once, that any of 

^ Scripture Doctrine of Sauctification, j)p. 33, 34. 



CHRISTIAN PERFECTION, 



209 



that class of texts must be taken in the highest 
and most absolute sense.''* 

Now, if these learned divines have taken 
legitimate ground upon the passages in ques- 
tion, we must admit that they do not certainly 
prove our theory of perfection. But they pro- 
ceed upon a false principle of interpretation. 
Their ground is this : That as the terms per- 
fection, blameless. Sic, are often used in a 
qualified sense, therefore they are noc decisive 
— we are not permitted to give them their full 
literal sense when employed in connection with 
Christian experience and character, as they are 
often used in a qualified sense in other connec- 
tions. And I will now show that the principle 
of exegesis here assumed is contrary to all good 
authority, is rejected by themselves in the con- 
sideration of other topics, and, if generally 
adopted, would lead to the most dangerous 
results. 

The sound principle of exegesis here violated, 
and which I say is sustained by the best au- 
thority, is, that language is always to he under- 
stood in its literal and natural sense, unless there 
is something in the nature of the subject to which 
it is applied which requires the restricted mean- 
ing. Hooker says, " I hold it for a most infalli- 
ble rule in expositions of sacred Scripture, that 
when a literal construction wull stand, the fur- 
thest from the letter is commonly the worst. 
There is nothing more dangerous than this li- 
centious and deluding art, which changeth the 
" Examination of the Doctrine of Perfection, pp. 69, 70. 
14 



210 



SCRIPTURE DOCTRINE OF 



meaning of words, as alchemy doth or would 
do the substance of metals, maketh of anything 
what it listeth, and bringeth in the end all truth 
to nothing."* 

If it should be urged that the case in ques- 
tion is one of the cases of exception provided 
for by the rule, it is replied that this is begging 
the whole question. We do not admit this. And 
our opponents have no right to assume it with- 
out proof. 

But do our opponents admit the principle 
which they here adopt in other cases ? A case 
precisely in point is the mode of argument pur- 
sued by Universalists. These learned doctors 
would bring against them all those passages 
which set forth the duration of future punish- 
ment by the terms eternal, everlastings &c. But 
the Universalist objects : " These and other 
terms of similar import are often used in a 
qualified and restricted sense ; and therefore 
no decisive proof can be drawn from their ap- 
pearance in this connection." Now how would 
these gentlemen proceed in this case 1 Would 
they admit the Universalist law of exegesis ? 
or would they rather say, The literal sense has 
the prior claim, and unless you can show, with- 
out begging the whole question at issue, that 
there is something in the nature of the case that 
m requires the restricted sense to be given these 

terms in the cases in question, you are bound, 
by all just laws of interpretation, to give them 
their literal sense. Now shall we permit them, 
Ecclesiastical Polity, book v, chap. 59. 



CHRISTIAN PERFECTION. 



211 



in cases precisely similar, to take opposite po- 
sitions ? Can they honorably adopt a principle 
of exegesis in one case, and, in another, pre- 
cisely similar, wholly abandon it, because, for- 
sooth, it would lead them to a result which they 
would fain avoid ? 

I now need not, surely, spend much time in 
showing that the principle of interpretation 
adopted by these learned doctors would, if fol- 
lowed out, lead to disastrous results. It has 
already been seen what use UniversaUsts make 
of it. And but allow men to qualify and re- 
strict the language of Scripture as they please, 
whenever it comes in the way of their precon- 
ceived notions, and what error could not be sus- 
tained by the Bible ? Where should we find our 
moorings 1 The free circulation of the Scrip- 
tures would, as Romanists say, be productive 
of a multitude of heresies. 

We are then at full liberty to reject as ille- 
gitimate and ruinous the position taken by our 
opponents in relation to the terms perfection, 
blameless, &c., and to give them their natural 
meaning, only limiting them by the nature of 
the case, as it is revealed, and by explicit pas- 
sages upon the same subject. Having cleared 
the way, then, I proceed to my argument. 

W^e are here commanded to " be perfect," to 
perfect holiness," and, which amounts to the 
same thing, to " love God with all our heart, 
soul, mind, and strength," All, then, that is 
necessary to complete the argument is, to prove 
(if it need proof) that all the requirements of 



212 



SCRIPTURE DOCTRINE OF 



the gospel are practicable. I know Augustine 
says, " God commands us to do some things 
that we are not able to do, that we may know 
what we ought to crave of him." But whoever 
has a relish for such absurd paradoxes, I have 
not. I do not believe there can be a reason 
why God should require impossibilities. The 
supposition is a flat denial of his justice as well 
as of his goodness. All our feelings and no- 
tions of natural justice rise up against it, and 
the Bible explicitly declares that God's ways 
-axe just and equal. Shall not the Judge of all 
the earth do right?" is a question once asked 
by " the father of the faithful," and it is one 
which is very strongly suggested by assertions 
or implications, that God may, in the affairs of 
his government, depart from those established 
principles of justice which he has implanted 
deep in the human conscience, and which every- 
where characterize his own acts. 

I rather conclude with Mr. Wesley, that all 
the requirements of the gospel may be regarded 
as so many promises. For certainly God would 
not explicitly require anything that he would 
not assist us to perform. I regard this position 
as wholly unassailable. It is one of those evan- 
gelical axioms which scarcely need proof. And, 
indeed, it is seldom directly denied, though it 
is often indirectly, and by logical consequence, 
called in question. But in all such cases the 
individual finds it convenient to cover himself 
with a cloud of metaphysical distinctions and 
indefinable subtilties. In such cases sober ar- 



CHRISTIAN PERFECTION. 



213 



gument is useless. When raen will mystify 
the plainest truths, and involve themselves in 
the grossest absurdities, for the sake of a favor- 
ite point, we may pity them, but to render them 
effective aid is generally out of the question. 

Dr. Snodgrass, instead of coming out directly 
against the principle of this argument, contents 
himself with running it into a supposed ab- 
surdity. The supposed absurdity is, however, 
a creature of his own imagination, and his effort 
proves, though he chooses not explicitly to say, 
that he has no difficulty in supposing God may 
require impossihilities ! 

2. In the second place, I prove that entire 
sanctification in the present life is attainable 
from the provisions of the gospel. 

Andj^r^-^, Christ has undertaken the work. 
The Son of God was manifested that he might 
destroy the works of the devil. " Who is he 
that condemneth ? It is Christ that died, yea 
rather, that is risen again, who is even at the 
right hand of God, who also maketh interces- 
sion for us." Rom. viii, 34. " x\nd that he died 
for all, that they which live should not hence- 
forth live unto themselves, but unto him which 
died for them, and rose again." 2 Cor. v, 
15. Who his own self bare our sins in his 
own body on the tree, that we, being dead to 
sins, should live unto righteousness : by whose 
stripes ye were healed." 1 Pet. ii, 24. 

Secondly. The Holy Spirit is poured out to 
effect it. " Being sanctified by the Holy Ghost." 
Rom. XV, 16. 



214 SCRIPTURE DOCTRINE OF 

Thirdly. The word is sent abroad as the grand 
instrument for its accomplishment. " Sanctify 
them through thy truth : thy word is truth." 
John xvii, 17. " Whom we preach, warning 
every man, and teaching every man in all wis- 
dom ; that we may present every mdiXi perfect in 
Christ Jesus." Col. i, 28. 

Now our argument is this, that all these pro- 
visions are made and put in operation without 
any limitations or restrictions as to the time in 
which the work should be accomplished, but 
the same language is held in relation to them 
as means of entire sanctification that is em- 
ployed in relation to justification, which it is 
acknowledged on all hands must take place in 
this life, and may be had at any time when the 
conditions are performed. Therefore I con- 
clude, that provision is made for the entire 
sanctification of believers in this life. But here 
we meet a formidable objection to our conclu- 
sion. " The means may exist, and be known, 
without being applied in such a way as to 
secure the end ; they are nothing in themselves, 
and become effectual, only as they are over- 
ruled and blessed. And again, if the provision 
be supposed to refer to the efficient Agent in 
sanctification, then we say, that, while the pro- 
vision of the gospel is abundant — while the 
Holy Spirit, who is sent into the world for this 
purpose, is fully able to accomplish the work — 
it is no legitimate inference from this to affirm, 
that he will bring it to perfection during the 



CHRISTIAX PERFECTION'. 



215 



present life. Whether he will or not, must de- 
pend altogether upon himself."* 

And supposing we admit this reasoning cor- 
rect, what then ? Still our conclusion, that en- 
tire sanctilication is attainable, remains good 
and valid so long as we are permitted to as- 
sume that God would not solemnly announce a 
provision as made that he did not intend to carry 
into immediate effect, and we hardly need ask 
any man's good leave to assume this. To illus- 
trate the subject : Suppose the streets of New- 
York thronged with a multitude of miserable 
paupers, who are perishing for the want of food 
and clothing ; and the city authorities should 
undertake to make provisions for their relief. 
And immediately, upon the completion of the 
arrangements, heralds should be sent in all di- 
rections to proclaim that the provisions were now 
jnade, fully to meet every case. The heralds 
cry aloud, The corporation store is now open, 
and the provisions ample ; whosoever will, let 
him come, and partake freely." What would 
be the inference ? And suppose, when the mul- 
titude begin to press to the place of supplies, 
they should find the doors shut and barred. 
And, lo I now they are told by one fully induct- 
ed into the secrets of the Common Council, 
The proclamation was correct enough, to be 
sure, but whoever supposed an announcement 
that provision is made for the supply of your 
necessities is the same as an assurance that 

* Scripture Doctrine of SanctificaHon, pp. 61, 62. 



216 SCKIPTURK DOCTRliNE OF 

your wants will be immediately supplied upon 
your making application ? Would the poor 
perishing creatures have no reason to complain 
of deception and imposition ? Not at all, says 
Dr. Snodgrass, for the provisions will be made 
available in due time. On some future occa- 
sion, determined upon in secret council, just in 
time to save the people from finally perishing, 
the stores w^ill be opened, and every want fully 
supplied. But, sir, where is the authority for 
this limitation ? Is there anything of this kind 
in the proclamation ? Were not the people in- 
vited to come noiD ? This explanation mends 
not the matter at all. Under such circum- 
stances a provision could not be announced, 
and left without any explanations with regard 
to a secret determination to delay the applica- 
tion of it in good faith, if such were the plan. 
The people should be told at the commence- 
ment not to expect their supplies until a certain 
day, when the stores would be open. 

Dr. Woods has another way of disposing of 
the argument from the provisions of the gospel. 
It is as follows : — " Mr. Mahan thinks that his 
peculiar doctrine certainly follows from the fact, 
that provision is made for the entire sanctifica- 
tion of believers. This, then, shall be my next 
point of inquiry. From the fact that provision 
is made in the gospel for the complete sanctifica- 
tion of believers, does it follow that they will he 
completely sanctified in the present life ? Let us 
dismiss all other points till we have disposed 
of this. It is a matter of reasoning. And those 



CHRISTIAN 



PERFECTION. 



217 



who are accustomed to reasoning know how 
important it is to give a fixed attention to the 
point under consideration, and to be careful not 
to wander from it.''^ 

But the good doctor does I\Ir. Alahan great 
injustice in this argument. He certainly knew, 
for he could but know, that Mr. Mahan adduces 
the provisions of the gospel " for the complete 
sanctification of believers" to prove, not the fact 
that they will be completely sanctified in this 
life," but that " perfection in holiness is attain- 
able in this life.'"! The question of fact is not 
raised by Mr. Mahan at this point at all, and 
ought not to have been made the question by 
the doctor in the examination of his argument. 
Through all this whole chapter the venerable 
author totally misses the question, and perverts, 
instead of answering, the argument of his op- 
ponent. We argue, as does 2^Ir. Mahan, that 
provision being made for the entire sanctifica- 
tion of believers afibrds ground to conclude that 
such a state is attainable. 

3. I prove the attainableness of entire sanc- 
tification in the present life from the promises 
of the Bible. " And he shall redeem Israel 
from all his iniquities." Psa. cxxx, 8. " Then 
will I sprinkle clean water upon you, and ye 
shall be clean : from all your filthiness, and 
from all your idols, will I cleanse you. — I will 
also save you from all your uncleannesses ; and 
I will call for the corn, and will increase it, and 

* Examination of the Doctrine of Perfection, p. 22. 
t See Mahan on Christian Perfecrion, p. 20. 



218 SCRIPTURE DOCTRINE OF 

lay no famine upon yon.'' Ezek. xxxvi, 25, 29. 
" And the Lord thy God will circumcise thy 
heart, and the heart of thy seed, to love the 
Lord thy God with all thy heart, and with all 
thy soul, that thou mayest live." Deut. xxx, 6. 
" Blessed are they which do hunger and thirst 
after righteousness : for they shall be filled." 
Matt. V, 6. ^' But if we walk in the light, as 
he is in the light, we have fellowship one with 
another, and the blood of Jesus Christ his Son 
cleanseth us from all sin.— If we confess our 
sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteous- 
ness." I John i, 7, 9. " But whoso keepeth 
his word, in him verily is the love of God per- 
fected : hereby know we that we are in him." 
1 John ii, 5. 

Dr. Snodgrass concedes that if there is a 
passage in the Bible which contains the pro- 
mise of entire sanctification in this life, the 
whole controversy is thereby decided."* But 
he denies that any such promise is made. Upon 
the passages alledged he takes the following 
position : — 

" In this view, the promises which they con- 
tain are ' exceeding great and precious they 
secure to every believer, beyond all peradven- 
ture or possibility of failure, a perfect deliver- 
ance from the existence and pollution of sin. 
But, as to the time at which this deliverance is 
to be consummated, they contain no specifica- 
tion, and express no opinion. They are just 
* Sci^pture Doctrine of Sanctifi cation, p. 55. 



CHRISTIAN' 



PERFECTIOX. 



219 



as consistent with the views of those who sup- 
pose that sanctification is never entire in the 
present life, as with the views of those who 
believe that it is. Nor are there any promises 
in the Bible relating to this subject to which 
the same remark will not apply. There are 
many indeed which contemplate the perfect 
holiness of believers, but it is of believers in 
common, and without any limitation to this world 
as the time and place. The work is begun 
here, and carried on, under different circum- 
stances, as well as with various degrees of ra- 
pidity. Ere long it will be completed ; but, 
that any are to realize this completion, during 
the present life, is more than any promise of 
God has authorized us to expect.'** 

And Dr. Woods takes the same view of these 
promises. Thus he proceeds : To me it is 
manifest, that the above-mentioned promise may 
be accomplished in differ cnt degrees. It is ac- 
complished in a lower degree, when God, by 
his Spirit, brings men to repent, and to render 
cordial obedience to his law in a small measure. 
It is accomplished in a higher degree when 
he brings them to render obedience in a larger 
measure. And it is accomplished in the highest 
degree, or perfectly, when he brings them to 
render an unceasing and perfect obedience. 
And this is only saying, what is true in a thou- 
sand cases, that a good work may be done, or 
a favor conferred, in different degrees, and that 
its being done in one degree does not necessa- 

* Scripture Doctnne of Sanctification, pp. 59, 60, 



220 SCRIPTURE DOCTRINE OF 

rily imply that it is done in another and higher 
degree. It would seem that no one can mis- 
take concerning a matter so plain as this. And 
yet the conclusiveness of much of Mr. Mahan's 
reasoning turns upon this one point. Take the 
promise above recited, that all shall know God, 
from the least to the greatest. I ask Mr. Mahan 
whether this promise has ever been completely 
fulfilled, respecting either the children of Israel 
or any other nation ? If he says yes, I ask, 
when 1 If he says no, as he doubtless will, then 
I ask, how, on this principle of interpreting the 
promises, he can vindicate the faithfulness of 
God? Will he say, although the promise has 
never yet been fulfilled, it will be hereafter ? 
Then I ask, why the same may not hold in 
respect to all the texts in which God promises 
to make his people completely holy ? If God 
may be faithful in respect to the promise that 
all shall know him, because he will fulfill it at 
a distant, future period, though for thousands of 
years it has remained unfulfilled, may he not 
be faithful in respect to his promise that his 
people shall he made perfect in holiness, if he ful- 
fills it to them a few days hence — -that is, when 
they are removed to the heavenly state — although 
it may not be fulfilled during the short period 
of the present life ?"* 

Now the misfortune of all this reasoning is, 
that it goes upon the assumption that these pro- 
mises are of the same nature of those which 
* Examination of the Doctrine of Perfection, pp. 31-33. 



CHRISTIAN PERFECTION. 



221 



relate to the final conversion of the world : this 
is the question in dispute, and remains to be 
proved. I go upon the presumption that all the 
promises made to believers, without any inti- 
mation that their application is not to be made 
now, during the present life, and when there is 
nothing in the nature of the case to postpone 
their fulfillment to the future state, are applica- 
ble at any time, and may be fulfilled at any mo- 
ment. 

The 071US pi'obandi, which our opponents 
would fain throw upon us, here properly de- 
volves on them. It is not for us to prove that 
any promises made without qualification may be 
fulfilled nov/ or during this life ; but it is for 
them to prove that in the nature of things, or 
according to the established principles of the 
divine government, their fulfillment is reserved 
for the life to come. 

Is there anything unfair in this ? Suppose 
some one should attempt to sustain the position 
that men are not justified until after death, and 
should urge that the promises of justification 
will not fail if they are fulfilled ultimately : 
would not our learned doctors require such er- 
rorists to prove that the effects of faith in this 
case are removed to the future state ? Or would 
they take hold of the laboring oar themselves ? 
Do they not presume, in all other cases, that 
the provisions and promises of the gospel offer- 
ed to believers, and not necessarily removed to 
the future state, are applicable now, and are at- 



222 



SCRIPTURE DOCTRINE OF 



taiiiabie in the present life ? Doubtless they 
do. Only, then, let them be consistent, and they 
will yield the ground. 

4. In the next place, I urge that a state of 
entire sanctification is made a matter of prayer. 

Our Lord, in the form of prayer which he 
left for the instruction of the church, directs us 
to say, " Deliver us from evil." This petition 
is not restricted to physical evil, nor to a por- 
tion of moral evil, but is left to apply to sin in 
general, and of course embraces all sin. " Nei- 
ther pray I for these alone, but for them also 
who shall believe on me through their word ; 
that they all may be one ; as thou. Father, art 
in me and I in thee, that they also may be one 
in us ; I in them, and thou in me, that they may 
be made perfect in one." John xvii, 20-23. " I 
bow my knees unto the God and Father of our 
Lord Jesus Christ, that he would grant you that 
ye, being rooted and grounded in love, may be 
able to comprehend, with all saints, what is the 
breadth, and length, and depth, and height, and 
to know the love of Christ which passeth know- 
ledge, that ye may be filled with all the fullness 
of God." Eph. iii, 14, &c. " The very God of 
peace sanctify you wholly ; and I pray God, 
your whole spirit, soul, and body may be pre- 
served blameless unto the coming of our Lord 
Jesus Christ." 1 Thess. v, 23. " Always la- 
boring fervently for you in prayers, that ye may 
stand perfect and complete in all the will of 
God." Col. iv, 12. 

Now I cannot doubt, (1,) But entire sancti- 



CHRISTIAN- PERFECTIUX. 



223 



fication is embraced in these prayers. Xor, 
(2.) That anything that we are authorized to 
pray for, either by precept or example, is attain- 
able. 

In relation to prayers for entire sanctilication. 
Dr. Snodgrass says, " It is admitted, that all 
such prayers, if offered in sincerity, will be an- 
swered. But the question to be determined is, 
WHEN will they be answered Well, let the 
doctor prove, by the testimony of Scripture, 
that they are not in any case to be answered 
until after death , and we will then yield up 
these passages, as giving us no support. In- 
deed, this will go far toward settling the whole 
controversy. And this vv e insist he is bound to 
do. These prayers are couched in the same 
language as all the prayers of the Scriptures 
which were expected to be answered in the pre- 
sent life, and it certainly devolves upon him to 
show the grounds of the dilference which he 
makes between them. He wholly assumes, 
without proof, that these prayers are of the class 
that God " has begun to answer, but the set 
time to answer fully has not yet arrived.''! 

But not feeling quite satisfied with this me- 
thod of disposing of one of these passages, 
(1 Thess. V, 23.) the doctor proceeds ''to a 
critical examination of its meaning thus : — 
It represents him as asking, not only that God 
would sanctify them wholly, but that their 
whole soul, body, and spirit might be preserved 

* Scripture Doctrine of Saiiclification. p. 64. 
t Ibidem, p. 66. 



224 SCRIPTURE DOCTRINE OF 

blameless unto the coming of our Lord Jesus 
Christ. It is not to be doubted, that this lan- 
guage is capable of being so interpreted as to 
make it express his desire, that they might, in 
the first place, be brought into a state of perfect 
sanctification, and then be kept in that state 
until the coming of the Saviour to remove them 
at death."* 

Indeed, sir, ''this language" is not only 
*' capable ot being so interpreted," but this is its 
legitimate meaning. And it may be fairly doubt- 
ed M^hether any one who had not a theory in 
his eye, independent of the sense of Scripture, 
vrould give the language any other construction. 

Our author proceeds : — But the difficulty 
attending this interpretation, to the advocate of 
perfection, is, that, if admitted to be true, it 
proves too much. In words immediately fol- 
lowing the prayer, the apostle adds, ' Faithful 
is he that calleth you, who also will do it.' 
This was an absolute and unconditional pro- 
mise, in which the faithfulness of God was 
pledged, in the most formal and solemn manner, 
for the bestowment of w^hat the prayer contem- 
plated upon all those on whose behalf it was 
offered. There could be no failure, in the case 
of any one of their number whom God had 
effectually called : so that, if sinless perfection 
in this world was the thing which the prayer 
contemplated, it follows that this perfection was 
attained by all the true followers of Christ in 
Thessalonica, — which is more than the advo- 
* Scripture Doctrine of Sanctification, p. 67. 



CHRISTIAN PERFECTION-. 



225 



cates of the doctrine themselves would be will- 
ing to admit."* 

We deny that the promise is absolute and 
unconditional." Let the eye run over the lan- 
guage which precedes the twenty-third verse, 
beginning with verse 16. Here we have, " Pray 
without ceasing — Quench not the Spirit — Hold 
fast that which is good — Abstain from all ap- 
pearance of evil." Are here no conditions ? 
The words upon which our author bases his 
strong conclusion that the promise is absolute 
and unconditional," only prove that God would 
certainly he faithful on his part, and this we 
rejoice to believe as firmly as Dr. Snodgrass 
can. 

But he says, " There could be no failure of 
any one of their number — so that if sinless per- 
fection in this world was the thing which the 
prayer contemplated, it follows that this perfec- 
tion was attained by all," (fee. No, sir. It only 
follows from the language of the passage that 
entire sanctification was attainable by all the 
true followers of Christ in Thessalonica." This 
is all, and thus much is obvious enough. 

Dr. Woods takes similar ground upon this 
point with Dr. Snodgrass, and an answer to 
one is an answer to both. There is, however, 
one view of the subject upon which Dr. Woods 
more strongly insists. " Prayer," he says, " for 
any good plainly implies that the good is not 
already obtained. For, if obtained, why should 
it be prayed for?" And hence he concludes, 

* Scripture Doctnne of Sanctification, pp. 67, 08. 
J 5 



226 SCRIPTURE DOCTRINE OF 



that it would be improper for any person in a 
state of entire sanctification still to pray for that 
good. There is no difficulty in this. We hold 
not to a state of sanctification in this life that 
admits of no growth, and renders the subject of 
it impeccable. He may ever pray for more and 
more of the image of God — of the love of God 
shed abroad in his heart — of all the graces of the 
Spirit — and for continued victory over the world, 
the flesh, and the devil. He may, indeed he is 
bound to thank God for the degrees of sanctifi- 
cation he has received, but must never forget to 
ask for more. 

5. Lastly. I assert instances of entire sanc- 
tification in proof of its attainableness. 

If it can b^ proved from the Scriptures that 
there have been persons entirely sanctified, or 
perfectly holy, it will not be doubted but such 
a state is attainable. And I shall proceed in 
this investigation upon the principle that the 
words perfect, blameless, entire, and the like, 
are to be understood in their literal sense, un- 
less the nature of the case is such as that a re- 
stricted meaning must be supposed. But where 
efforts have been made to prove that these 
terms are, in any of the instances cited, neces- 
sarily restricted, I shall give all the reasons of 
our opponents due consideration. 

First. We may premise, that men of this 
class are recognized by the sacred writers as 
living upon earth. The Psalmist says, Bless- 
ed are the undefiled in the way, (l]^^^"'i;^'^^p 
verfect of the way,) who walk in the law of the 



CHRISTIAN PERFECTION. 



227 



Lord." Psa. cxix, 1. Again he says, He that 
walketh in a perfect way. he shall serve me/' 
Psa. ci, 6. xlnd Solomon says, The upright 
shall dwell in the land, and the perfect shall 
remain in it." Prov. ii, 21. Our Saviour says, 
Blessed are the pure in heart,* for they shall 
see God." Matt, v, 8. " Herein is our love 
made perfect, that we may have boldness in the 
day of judgment : because as he is, so are we 
in this world." 1 John iv, 17. 

Secondly. There is a class of passages which 
speak of a state of entire sanctification as ap- 
propriate to the present state of being. The 
Psalmist says, " Create in me a clean heart, 
O God, and renew a right spirit within me," 
Psa. li, 10 ; and adds in the thirteenth verse, 
" Then will I teach transgressors thy ways ; 
and sinners shall be converted unto thee." 
From this it seems evident that the Psalmist 
must have thought of living to do good in the 
world, after he should have " a clean heart and 
a right spirit." 

And the prophet Ezekiel says in God's name, 
" Then will I sprinkle clean water upon you, 
and ye shall be clean," &c. ; " And cause you 
to walk in my statutes, and ye shall keep my 
judgments, and do them." Ezek. xxxvi, 25-27. 

Saint Peter represents our election to be 

* Professor Robinson interprets ol Ka^apol ry Kapdia, 
pure in heart; ^'sincere, iipright, void of evil." (See 
Lexicon.) And Parkhurst, " clean^ pure, in a spiritual 
sense, from the pollution and guilt of sin." (See Lex- 
icon.) 



228 SCRIPTURE DOCTRINE OF 



" through sanctification of the Spirit unto obedi' 
ence,^^ 1 Pet. i, 2, " elg vTranoriv ; that is, in or- 
der that they should obey the gospel."* In all 
these cases, and many others which might be 
quoted, sanctification is represented as a quali- 
fication for the great duties which are to be 
done in the present world, and, consequently, 
cannot be understood as only to be attained at 
death. 

Thirdly. Particular instances may be alledg- 
ed of persons who were said to be perfect^ 
blameless, upright, &c. Enoch, Elijah, Daniel, 
and others, are represented, so far as I recollect, 
as free from sin — without oflfense before God ; 
and of Zachariah and Elisabeth it is said, that 
" they were both righteous before God, walk- 
ing in all the commandments and ordinances 
of the law blameless." Luke i, 6. 

How the greatest authorities with our oppo- 
nents are obliged to shuffle and shift their posi- 
tions in order to get along with these passages 
may be seen in the following specimen from 
Turretin : — 

" If any are said in Scripture to have fulfill- 
ed the commandments of God, and to have 
loved God with the whole heart, and to have 
been perfect, as is said of Noah, (Gen. vi, 9,) 
of David, (Psa. cxix, 10,) of Josiah, (2 Kings 
xxiii, 25,) of Asa, (2 Chron. xv, 17,) of Zacha- 
rias and Elisabeth, (Luke i, 6,) and of others, 
this is to be understood not absolutely and with- 

* Dr. Bloomfield. See Greek Testament, with En- 
glish notes, m loc. 



CHRISTIAN PERFECTION. 



229 



out limitation as a legal perfection^ of love and 
obedience, both in degree and extent, as that 
would be inconsistent with the sins which are 
attributed to them.^ But it is to be understood 
in a limited sense, as an evangelical perfection 
which indicates an obedience sincere and with- 
out hypocrisy,^ or in a comparative sense, both 
in respect to the wicked who are dead in sin, 
and in respect to those who are less holy.* If 
Zacharias and Elisabeth are said to be righte- 
ous evo)7TLov Tov Qeov before God, this indi- 
cates, indeed, that their righteousness and piety 
were not clothed in false and hypocritical co- 
lors, such as could stand before men, but true 
and sincere, and approved themselves even to 
God.* But it cannot be inferred from this that 
they were absolutely without spot, since, in the 
same place, mention is made of the unbelief of 
Zacharias.^ Nor is more to be understood 
when they are said to have walked in the com- 
mandments of God blameless, since this means 
only that they lived without blame and reproach 

^ We claim not for them, absolutely and without 
limitation, a legal perfection." 

* Sins are attributed to some of them at a diflferent 
time from that in which they are pronounced perfect. 
This is nothing to the case. 

^Nearly right. 

* Rarely so. God has an invariable standard of holi- 
ness. 

* Mark this ! 

* This " unbeUef " occurred after it was said he was 
"righteous," &c. A nghteous man may fall, either 
partially or wholly. 



230 SCRIPTURE DOCTRINE OF 



in the eyes of men.^ It is one thing to be ab- 
solutely sinless, but another to be blameless.® 
Paul requires in a bishop that he should be ir- 
reprehensible, which is the same as to be blame- 
less ; not that he should be without sin, which 
is impossible, but without blame and reproach." 

This commentary is a very instructive one. 
While the ground for which we contend is 
really all conceded, the learned author, lest he 
should be found quite wide of the Augustinian 
theory, turns around, and makes explanations 
which amount to a flat contradiction of what he 
had before said. 

Much pains is taken by our opponents to 
show that in several instances the most distin- 
guished of the patriarchs fell into sins. Dr. 
Pond urges this fact against us thus : — " The 
imperfections of such men as Abram, and Lot, 
and Isaac, and Jacob, and Moses, and Aaron, 
and David, and Solomon, and Peter, and Barna- 
bas, are all faithfully recorded by the pen of in- 
spiration. Such men as Isaiah, and Jeremiah, 
and Job, and Daniel, and Paul, and John, and 
James, we hear confessing, and oft bewailing 
and lamenting, their sins. In short, we read 
of no sinlessly-perfect man in the Bible, with the 

How is this ? Just above our author gives evuniov 
Tov Qeov, before Gcd^, its true sense. Their righte- 
ousness and piety," he says, " approved themselves 
even to God." 

^ A good distinction. In the sense of this learned 
author we do not hold an " absolutely-sinless " state at- 
tainable in this life. But we believe a ''blameless" 
state is attainable. 



I 



CHRISTIAN PERFECTION. 



231 



single exception of the man Christ Jesus. But 
if patriarchs, and prophets, and apostles — those 
holy men of old, who spake as they were 
moved by the Holy Ghost — were not perfect, 
where are we to look for perfection on this side 
the grave ?"* Perhaps, indeed, nowhere after 
the good doctor's fashion ! 

It is easy to deal in wholesale assertions, 
and to generalize upon any topic ; but to go 
into particulars, and sustain general conclusions 
by particular facts, is not always so easy a task. 
It w^ould be hard for our author to sustain a 
charge of moral delinquency against at least 
some of the characters he has mentioned. And 
besides, the sins they committed, and confessed, 
and mourned over, are nothing to the question 
of the attainahleness of a state of perfection. 
If an instance can be found in the Bible of one 
individual who, at any period of his life, is truly 
said to be perfect, blameless, upright, free from 
sin, or entirely sanctified, the point is clearly 
gained. It proves the attainableness of such 
a state. The previous sins or subsequent re- 
lapses of such make not in the least against our 
theory, for we believe not, as I have said re- 
peatedly, in a state of perfection which implies 
impeccability, or certain perseverance in that 
state to the last. 

We doubt not, indeed, but the same grace 
which could preserve the soul of a Christian 
unblamable in love for one moment could do 
the same for an hour, a day, a year, and through 
^ Biblical Repository, vol. i, pp 50, 51- 



232 SCRIPTURE DOCTRINE OF 

a long life. But this grace will not be vouch- 
safed to the unwatchful, or the negligent. A 
holy man may lose his vigilance, and so leave 
room for the entrance of temptations, and, 
through their influence, fall away from God. 
But would this prove that he was never holy 1 
I think not. 1 could give illustrations, but 
they are scarcely necessary. 

St. Paul has been adduced as an instance of 
Christian perfection. But our opponents will 
not award to the great apostle the purity claim- 
ed for him. They alledge his own declarations 
to the contrary. I will now proceed to inquire 
how far these go to prove that Paul was really 
an imperfect Christian — destitute, at least, of 
some of the great elements of Christian charac- 
ter which he urges upon others. I will give 
the argument of Dr. Snodgrass at length, that 
it may have its full force. 

" In the third chapter of his Epistle to the 
Philippians, the apostle gives the most extend- 
ed and minute account of himself, which his 
writings contain, as to the progress which he 
had made in his Christian course. He intro- 
duces himself to the notice of his readers as 
having started in a ' race,^ and as pressing on 
toward the goal, with a view of securing the 
prize. He supposes the same circumstances to 
be present which distinguished the natural race 
as run at the celebration of the ancient games. 
He supposes his course to be marked out and 
prescribed in the gospel : he regards Jesus 
Christ as having ^ apprehended,' or laid hold on 



CHRISTIAN PERFECTION". 



233 



him, to draw him into this course, and to sup- 
port and urge him forward in the contest : he 
has his eye fixed on a marli^ which he calls 
*the mark /or the prize' — a goal which he must 
reach before the prize could be awarded : and, 
in connection with the mark, is the 'prize itself 
— the crown of life — the incorruptible crown, 
which every winner in this race will receive, 
as the reward of his victory. I need not occu- 
py the time of the reader in showing that ^ the 
mark ' for this prize is perfection in holiness ; 
because this is the only mark, or tennination 
of his course, to which the Christian is allow- 
ed to have respect. This is the only goal to 
which he is commanded to run — the only point 
at which he is permitted to stop — the only line 
beyond which there is nothing more to be ac- 
quired or done. As a Christian, there is no- 
thing else which he is bound to do, than to seek 
and obtain a state of entire conformity to the 
image and will of God, both in heart and in 
life. Having arrived at this state, his work is 
finished — he can run no further — his obligations 
are all discharged — he has come up to the mark, 
and is ready for the prize."* 

It will be perceived that the whole force of 
this argument depends upon the construction 
Dr. S. gives the mark" at which the apostle 
was pressing. Now, if he be allowed to as- 
sume that this mark is that " perfection in holi- 
ness" which we contend^ is attainable in this 
life, and which we think St. Paul had already 
* Scripture Doctrine of Sauctification, pp. 37-39. 



234 SCRIPTURE DOCTRINE OF 



attained, he most certainly derives strong sup- 
port from the passage under consideration. 
But he has no right to this assumption. Confi- 
dent as he is that " this is the only goal to 
which he is commanded to run," I beg leave to 
show that there is no evidence of it whatever. 

In the first place, there is no conclusive evi- 
dence that the ofcorrov, mark, refers to the goal 
at all. 

The learned Peirce says : — " ' rcara okoixov, 
toward the mark,^] 1 have not met with any 
good authorities to prove that afconog signifies 
the same as repfia, a goal; and therefore I 
choose rather to take it in the sense in which it 
is commonly read, and so render it according to 
my aim or design. Nor is it necessary in alle- 
gories to be always confined to terms."* 

And Dr. Clarke renders Kara gkottov StojKO), 
I pursue along the line: and adds this note: — 
" This is a reference to the white line that mark- 
ed the ground in the stadium, from the start- 
ing place to the goal, on which the runners 
were obliged to keep their eye fixed : for they 
who transgressed, or went heyond this line, did 
not run lawfully, and were not crowned, even 
though they got ^r^^ to the goal. "f 

The preposition Kara, in the common version 
rendered toward, followed by an accusative, as 
in the text, often signifies according to, conform- 
ably to, after, along, all along. See Matt, ix, 
29 ; xxii, 3 ; Luke ii^ 20 ; John viii, 15 ; Acts 

* Paraphrase and Notes on the place, 
t Commentary on the place. 



CHRISTIAN PERFECTION. 



235 



V, 15 ; Rom. xi, 2.* So that a literal rendering 
of Kara aiconov diG)KG) ent to f3ga6eLov, is, / 
follow on toward the prize ^ along, or conformably 
to the mark. 

But if it be admitted that by (jfcorrov, mark, 
the apostle means the goal, still it is a question 
what attainments are to be considered as impli- 
ed in the goal. The Westminster divines con- 
sider this goal and the prize as identical. Their 
language is : " ' The mark ' — The prize of hea- 
venly glory, for which we run in the holy race 
set before us. 1 Cor. ix, 24, &c." So far, then, 
the evidence of the passage in question affords 
no help to the cause of Dr. Snodgrass. But 
let us hear him further : — 

*' Let it now be considered, that, when this 
memorable passage was written, the apostle had 
been running the race, which he describes, for 
a period of something like thirty years. He 
was not far from the point, at which he after- 
ward said, ' I have finished my course.' In 
about three years more he was to reach the 
goal, and obtain the crown of righteousness, 
which the Lord, the righteous Judge, had pro- 
mised to give him. And, under these circum- 
stances, what does he say concerning his pro- 
gress ? ' Not as though I had already attained, 
either were already perfect : but I follow after ' 
— ' Brethren, I count not myself to have appre- 
hended ; but this one thing I do, forgetting those 
things which are behind, and reaching forth 
unto those things which are before, I press 
^ See Robinson's and rarkhurst's Lexicons. 



236 



SCRIPTURE DOCTRINE OF 



toward the mark.' As if he had said, 'After all 
the progress I have made in the divine life, 
there are other and still higher attainments be- 
fore me — I pretend not to have reached the 
point at which I am aiming, but only to be ap- 
proaching it — all that I can claim is, that, in- 
stead of being satisfied with past efforts, I am 
intent upon still higher degrees of proficiency 
and success. ' "* 

It is sufficiently evident that the apostle uses 
the word perfect here with reference to the 
crown of martyrdom, or perhaps the resurrec- 
tion state. (See verses 9-11.) Diodati para- 
phrases the passage thus : " Let no man be- 
lieve that I am as a divine man or an angel in 
the world, and that I am arrived to the end of 
my race and combats." 

Dr. Clarke paraphrases 7]Srj rereXsLGiiiai, nor 
am I yet perfect, " I am not yet crowned in 
consequence of having suffered martyrdom 
and proceeds : " I am quite satisfied that the 
apostle here alludes to the Olyaipic games ; 
and the word reTeXelG)fiat is the proof ; for 
reXeiCjdrjvaL is spoken of those who have com- 
pleted their race, reached the goal, and are 
honored with the prize." This he proves from 
Philo. Then he shows by examples from Cle- 
mens Alexandrinus, Basil, (Ecumenius, and 
Eusebius, that 'WeXetcjmg signified martyrdom." 
In conclusion, this learned commentator says : 

" St. Paul, therefore, is not speaking here of 
any deficiency in his own grace or spiritual 
* Scripture Doctiiue of Sanctificatioii, pp. 39, 40, 



CHRISTIAN PERFECTION. 



237 



state ; he does not mean by not being yet per- 
fect, that he had a body of sin and death cleav- 
ing to him, and was still polluted with indwelling 
sin, as some have most falsely and dangerously 
imagined : he speaks of his not having termi- 
nated his course by martyrdom, which he knew 
would, sooner or later, be the case. This he 
considered as the reASLOjaig, or perfection of his 
whole career ; and was led to view everything 
as imperfect or unfinished till this had taken 
place." 

That this passage was not designed to be 
considered as denying the fact of the perfection 
of Paul's Christian character is plain from what 
he says in verse 15, "Let us, therefore, as many 
of us as be perfect, be thus minded.'' Here he 
explicitly lays claim to perfection. 

St. Augustine gives us a clear and consistent 
view of the apostle's use of the word perfection 
in these two places, thus, " Perfecti et non per- 
fecti : perfecti viatores nondum perfecti posses- 
sores — Perfect and not perfect: perfect travelers, 
hut not perfect possessors 

Now what we contend for is, that St. Paul 
was a perfect traveler, and that we all may be 
in this respect like him. A perfect possessor he 
was not, but hoped to be such in due time. If 
all that this father says upon perfection were 
equally luminous, it would probably have been 
much better for the church. 

Another argument to prove that St. Paul was 
not entirely sanctified, Dr. Snodgrass founds 
^ Sermo. 16P. 



238 



SCRIPTURE DOCTRINE OF 



upon Heb. xii, 1. He proceeds thus: "He 
[Paul] unites with the Hebrews in saying, ' Let 
us lay aside every weight, and the sin which 
doth so easily beset us' — regarding himself, in 
common with them, as exposed to the influence 
of besetting sins."* 

This is an argument of no force. We have 
seen, on a similar occasion, that nothing can 
be concluded from the use of the pronoun in 
the first person plural, as this form is commonly 
used by writers and speakers, when the speaker 
is not to be understood as included. Evrrep^a- 
rarov dfiapTLav is rendered by the best critics, 
the well-circumstanced sin, and may be supposed 
to refer to the sin to which the Hebrews were 
most exposed. t 

Professor Stuart says, " The dfiapria [sin] 
which most easily beset the Hebrews, was un- 
doubtedly opo^^a^y, or defection from their Chris- 
tian profession ; against which the whole epistle 
is directed. They were under peculiar tempt- 
ations to this sin, in consequence of the perse- 
cutions which they endured, and of their former 
prejudices in favor of Judaism. "| 

And will Dr. Snodgrass say that these He- 
brew Christians, and St. Paul with them, apos- 
tatized daily ? It can scarcely be a good cause 
that depends upon such arguments as this. 

Dr. S. proceeds : " He records, in his Second 

* Scripture Doctrine of Sanctification, p. 40. 
t See Clarke's Commentaiy on the place, and Bret- 
schneider's Lexicon on the word. 
t Commentary, in loc. 



CHRISTIAN PERFECTION. 



239 



Letter to the Corinthians, that his tendency to 
spiritual pride was such, that there was given 
to him ' a thorn in the flesh, a messenger of Sa- 
tan to buffet him.' "* Dr. S. does not precisely 
follow the old error, that " the thorn in the 
flesh" was " concupiscence." But whatever it 
was, it was designed to cure in Paul a tendency 
to spiritual pride ; or if not exactly to cure the 
evil, as it could not, according to Dr. S., be icholly 
cured until death, yet to punish him for it, or 
perhaps to keep it down a little. 

Calvin says upon this passage : " Here we 
see a man who had conquered infinite dangers, 
torments, and other evils ; had triumphed over 
all the enemies of Christ, and had shaken off 
the fear of death, and renounced the world; yet 
had not wholly subdued his propensity to pride. 
Nay, he was still engaged in so dreadful a con- 
flict with it, that he could not conquer without 
himself being beaten and buffeted." 

All this is mere assumption. There is no 
proof in this text, or any other, that Paul " had 
not wholly subdued his propensity to pride. 
^Iva fiTj LvrregaLpG)iJ.aL, Lest I should be exalted 
above measure, or, which is more literal, that I 
might not be over exalted, by no means proves 
that there was still remaining in him a sinful 
propensity to spiritual pride. All that the pas- 
sage proves, is, that he was liable to be too 
much elevated, and to prevent it, God permitted 
him to suffer some severe affliction. And who 
knows that the preventive was not effectual ? 
* Scripture Doctnue, p. 4U. 



240 SCRIPTURE DOCTRINE OF 

If Dr. S. does, he will do us a favor by inform- 
ing us where he received his information. 

But let us hear the final accusation brought 
by the good doctor against the great apostle : — 
" And who can believe that the sharp conten- 
tion between him and Barnabas would ever have 
occurred, if his mind and affections had been 
in a state of entire sanctification ?"* 

As to this, Dr. S. must give me some further 
light before I can conclude with any safety that 
this sharp contention" affords any evidence 
that St. Paul's " mind and affections " had not 
" been in a state of entire sanctification." I 
must know either that Paul had the wrong side 
in the quarrel, and that he took this side against 
good reason, or that he prosecuted the contro- 
versy in an unchristian spirit. All contention 
is not sin. But I need not enlarge. 

Was ever an argument put forth by a Chris- 
tian divine more slenderly sustained than the 
whole of this of Dr. S., to prove that St. Paul 
had within him unsanctified affections ? We are 
bound to criminate no one without evidence 
which excludes reasonable doubt, and certainly 
we should not fasten upon the holy apostle the 
charge of sin without the clearest evidence. 
And what evidence has been adduced ? Pas- 
sages are brought forward, which, rightly con- 
strued, imply no moral defect in the apostle ; 
but which will not admit of the construction put 
upon them by Dr. S. without violence to all 
correct rules of interpretation. He often de- 
^ Scripture Doctrine of Sanctification, p. 41. 



CHRISTIAN PERFECTION. 



241 



pends upon the mere sound of a word without 
any reference to the connection, much less to 
the original. If this is the true mode of dis- 
cussing any disputed point. I am yet totally un- 
instructed upon the subject. 

It is, however, but fair to state that Dr. S. 
makes his principal dependence upon the seve7ith 
chapter of Roinans. As I have already fully 
discussed this chapter, and shov^^n, I trust, that 
the apostle is not there speaking of his own 
spiritual state after his conversion, I need say 
no more upon that subject. 

Let us now see if there is no good reason, on 
the other hand, for believing that Paul was, in 
the sense in which that character is spoken of 
in the Scriptures, a perfect Christian. We will 
take the apostle's own representations of him- 
self, for certainly he would make no false pro- 
fessions. Says he, "I am crucified with Christ: 
nevertheless I live ; yet not I, but Christ liveth 
in m,e : and the life which I now live in the 
flesh, I live by the faith of the Son of God." 
Gal. ii, 20. Ye are witnesses, and God also, 
how holily, and justly, and unblamably, we 
behaved ourselves among you that believe." 
1 Thess. ii, 10. 

Again, let it be observed that the apostle sets 
himself up for an example to others without any 
reserve. He says, Those things which ye 
have both learned, and received, and heard, and 
seen in me, do : and the God of peace shall be 
with you." Phil, iv, 9. " Brethren, be followers 
together of me. and mark them which walk so 
16 



242 SCRTPTURE DOCTRINE OF 

as ye have us for aa ensample." Phil, iii, 17. 
" Be ye followers of me, even as I also am of 
Christ." 1 Cor. xi, 1. 

Now need any further evidence be sought to 
prove our point? Could the apostle use such 
language as this if he were capitally deficient in 
any of the attributes of a perfect Christian ? 
And should any in these times employ the same 
language in relation to their own religious cha- 
racter and experience, how long would it be 
ere they would be branded as perfectionists by 
such divines as Drs. Snodgrass and Woods, 
and declared by the Princeton and Christian 
Reviews mad enthusiasts 1 

If, then, St. Paul has spoken truly concern- 
ing himself, he was " crucified with Christ" — 
lived "liolily, and justly, and unblamably" — 
was "perfect" — and so followed Christ, that he 
could safely admonish all to folloio him in like 
manner. This is a clear development of Chris- 
tian perfection. iVnd I suppose our opponents 
will not pretend to dispute our conclusion, pro- 
vided we can maintain our premises. That is, 
if we can prove that Paul was an instance of 
the perfection we contend for, we may conclude 
the state attainable. The conclusion follows 
so obviously from the premises, that those who 
oppose the doctrine of Christian perfection di- 
rect their efforts altogether to the refutation of 
the premises. They undertake to show that 
St. Paul was not a perfect Christian. With 
what success they have prosecuted their argu- 
ment we have seen. I now leave the whole 



CHRISTIAN PERFECTION. 



243 



which has been presented, pro and con, for the 
candid to examine and decide upon, according 
to their honest convictions. I have endeavored 
to present the whole argument in as clear a 
light as possible, and hope I have not been 
guilty of using needless severity in my reflec- 
tions upon views and arguments which I have 
judged it necessary to oppose. 

Here I leave the controversial part of this 
discussion, and proceed to the more agreeable 
work of presenting its experimental and prac- 
tical parts. 



LECTURE X. 

THE WAY TO THE ATTAINMENT OF CHRISTIAN 
PERFECTION. 

Said I not iinto thee, that, if thou wouldest believe, 
thou shouldest see the gloiy of God?" John xi, 40. 

The subject of Christian perfection is emi- 
nently a practical one. It has much to do with 
the heart and the life. And if I have succeed- 
ed in the preceding lectures in obviating the 
objections which are brought against this doc- 
trine, and in adducing clear and conclusive 
Scripture proof of its truth, still but a part of 
my object is accomplished. It yet remains 
more particularly to point out the way and the 
means of its attainment, and to urge the motives 
for immediate action. We have done but little 



244 SCRIPTURE DOCTRINE OF 

when we have merely admitted that Christian 
perfection is a speculative or doctrinal truth. 
The next, and by far the most difficult matter, 
is to feel a personal interest in the truth : — to 
realize what it is to us :— to feel that it infinitely 
concerns ourselves. To bring the subject home, 
then — to labor to produce conviction of the pre- 
sent need v^e all stand in of entire sanctification 
— and give appropriate directions to such as 
feel this conviction, shall now be my leading 
object. 

The purpose of the present lecture shall be 
to show by what means the grace of entire 
sanctification may be attained. 

I may presume here, firsts that it has been 
sufficiently proved that God has provided for 
the entire sanctification of his people in the 
present life. And, secondly, if so, that we are 
all personally and individually interested in this 
provision. If we credit these propositions, and 
are at the same time conscious that this great 
work has never been effected in our hearts, can 
we but feel solemn conviction of our need of it 
— of the importance of employing such efforts 
as are the appointed and appropriate means of 
its attainment ? It is for the special benefit of 
such as have this conviction that I shall now 
proceed to consider the steps to be taken in or- 
der to the attainment of that triumph over sin, 
and that complete renovation of the soul, im- 
plied in Christian perfection. 

1. Endeavor to have a definite idea of the 
thing. 



CHRISTIAN PERFECTIOX. 



245 



What we see indistinctly we are likely to 
feel little personal interest in, and to seek wa- 
veringly. How much effort is lost for the want 
of a definite point ! This is true in everything. 
The worldling fixes his eye upon wealth in 
general, and the politician upon the triumph of 
his party, or his own aggrandizement. But 
those who succeed in either of these depart- 
ments of action do not content themselves with 
the general object. They fix their eye upon 
some distinct point, as involving the general 
object, and absolutely essential to it. To this 
they direct their energies, never losing sight of 
it for a moment. All they do, directly or indi- 
rectly, bears upon this one point. This is one 
grand secret of success. The man who aims 
at nothing in particular, however strongly he 
may feel impressed with the importance of some 
general object, will never accomplish much. 
His efforts will be various, hesitating, and often 
conflicting. He will spend his life in fruitless 
toil, and live and die under the influence of sad 
disappointment and chagrin. 

What, then, is the definite object, in relation 
to the subject under consideration, upon which 
the attention must be fixed ? The olDject is en- 
tire 6 anctiji cation. This, as we have seen, con- 
sists in the destruction of sin, and the renewing 
of the soul in the image of God. Now of this 
we must have a distinct view. We must be 
able, in our conceptions, to separate it from 
everything not necessarily or immediately con- 
nected with it. W^e must view it as distinct 



246 SCRIPTURE DOCTRINE OF 

from simple justification and regeneration on 
the one hand, and from the resurrection and the 
glorified state upon the other. If we confound 
entire sanctification with simple regeneration, 
or if we give them an immediate connection, so 
that the latter cannot exist without the former, 
the evidence of regeneration will obviate the 
necessity, and indeed preclude the possibility, 
of special efforts in pursuit of this entire sancti- 
fication. And on the other hand, it will be im- 
possible for us to make rational efforts to attain 
now what we in our conceptions connect with 
the state of the glorified. Let us then fix our 
eye upon this one point — the reduction of the 
whole man to the government and guidance of the 
divine will. 

But it must not be supposed that the nature 
of this work, its evidences, and the manner of 
its accomplishment, can be fully understood be- 
fore it is experienced. Too many are waiting 
to know how these things can he, before they 
make a serious effort to obtain the blessing. 
As in the lower stages of Christian experience, 
so in this — we must take many things upon 
trust; we must "walk by faith, not by sight.'' 
And if we must know the whole way with the 
clearness of intuition, or of present conscious- 
ness, before we will take a step, God will doubt- 
less leave us in our present ignorance with re- 
gard to the whole matter. If I wish to visit a 
distant point concerning which I know nothing 
excepting from the report of travelers, it would 
be an extravagant demand for me to require per« 



CHRISTIAN PERFECTION'. 247 

feet information with regard to all the various 
appearances of the way, and all the fortunes of 
the journey, before I would venture to set off. 
It would be quite enough for me to have satis- 
factory evidence that the desired point was ac- 
cessible — that the way was feasible — and that 
the exercise of my natural powers of body and 
mind would in due time probably bring me 
there. With this evidence before me, would it 
be rational for me to sit still and speculate upon 
circumstances which I can never fully under- 
stand until they come under my own observa- 
tion l If I should pursue this course, when some 
important interest would be put in jeopardy by 
every moment's delay — if I must reach the 
place by a certain time, or fail to discharge 
some great moral or social obligation, or lose 
some great advantage — if I must execute a com- 
mission, or prove my title to an estate, by a 
time so near that my utmost diligence will be 
barely sufficient to meet, whai folly and reck- 
lessness would there be in my wasting time in 
idle and fruitless speculations ! The illustration 
is of easy application. We are told that we 
must be holy — sanctified wholly — and that 
there is a way to this desired point which is 
practicable and safe ; that many have traveled 
it, and have sent back a good report concerning 
the goodly land and the way to it ; and we are 
assured that, if we take the right course and 
press on, we shall certainly reach the goal. 
Now what more need we desire ? Does not our 
asking more, and our delaying under such cir- 



24b 



SCRIPTURE DOCTRINE OF 



cumstances, prove but too clearly that we do 
not sufficiently appreciate the object, or that we 
have an aversion to the way ? 

There is a difference, then, between a clear 
and definite notion of the object in view, and a 
comprehensive and circumstantial knowledge 
of the object with all its adjuncts, antecedents, 
and consequents. The former we must have — 
the latter we have no reason to expect, and 
shall seek for in vain. 

2. A certain amount oi feeling upon the sub- 
ject is necessary. 

The excitement that is required is represent- 
ed by the sensations of hunger and thirst. Our 
Saviour says, "Blessed are they that hunger 
and thirst after righteousness, for they shall be 
filled." Our efforts in the pursuit of an attain- 
able object are in proportion to the strength of 
our desires. If our desires are strong and con- 
stant, we pursue the object with undeviating 
and constant exertion ; but as our feelings fluc- 
tuate, our efforts are generally unsteady. In- 
deed, to be properly awake upon the great sub- 
ject under consideration is to overcome the 
greatest part of the difficulties which beset the 
way. The anxious mind is wise to devise, and 
prompt to execute ; but the unfeeling heart sees 
a thousand difficulties where there is none, and, 
like a pool in a dead calm, remains motionless. 
Apathy is the greatest obstacle to the pursuit 
of holiness — it is worse, if possible, than a spirit 
of fixed opposition : for resistance often recoils 
upon the excited sensibilities, and produces a 



CHRISTIAN PERFECTION. 249 

reaction of the feelings ; but insensibility re- 
mains the same — holding the soul spell-bound 
in the adamantine chain of a deceptive security. 

And is there not a dreadful amount of apathy 
in the church upon the subject of entire sancti- 
fication ? Let us look round upon our own branch 
of the chnrch, and make observation. We hold 
to the attainableness of this high state of grace ; 
but, how large a proportion of us are anxiously 
seeking after it ? We believe it, prove it, con- 
tend earnestly for it, but, alas ! how many of us 
have attained it, or are restlessly pursuing it ? 
Where is the evidence that we are " hungering 
and thirsting after righteousness " — that we " ex- 
pect to be made perfect in love in this life," and 
that we are " groaning after it ?" This is an ab- 
sorbing inquiry, and the result to which it brings 
us is alarming. If God says, Wo to them that 
are at ease in Zion !" on what ground do many 
of us bless ourselves in our imaginary security, 
or fancy that we are really safe, merely because 
we have no troublesome anxieties about our own 
souls, or the souls of others ? " Come up, O 
breath, and breathe upon these slain, that they 
may live !" 

Some may be disposed to query here, how 
we are to obtain the tide of feeling which will 
push itself out into appropriate exertions in pur- 
suit of the desired good. " With God is the 
residue of the Spirit," and the necessary excite- 
ment is the product of the Spirit, giving effect 
to the word. Who, then, it is sometimes ob- 
jected, is to blame for not having the anxious 



250 SCRIPTURE DOCTRINE OF 

desire for holiness, which the Spirit of God 
alone can beget in the soul ? 

In answer to this, I would say, that I assume 
here that God is not backward in doing his part 
in this matter. A careful analysis of our men- 
tal states and their causes will show that our 
want of sensibility is the result of violence done 
both to former emotions and to the present in- 
fluences of the Spirit of God. We do not feel, 
because we have been unwilling to feel. God 
has often aroused us from our slumbers, but we 
have listened to the syren voice of the tempter, 
and sunk down again into our wonted repose. 
But admitting all this, say you, how shall I 
once more feel the inward drawings of the 
Spirit — the softening influences of truth — the 
meltings of a broken heart? The answer is 
ready : Remove from your imagination the 
phantom that you have already entered the port 
of peace — let the world dazzle you no more — 
uncase your soul, and let the light and heat of 
evangelical truth fall upon its tender fibres — - 
and finally, cry mightily to God for deliverance 
from the arms of your spiritual Delilah before 
you go bound hand and foot into the hands of 
Philistines, to grind at their mill, and to be to 
them an object of derision. Until you shall 
have done at least as much as this, it is vain, 
and worse than vain, to ask why it is that God 
has left you in this state of apathy and insensi- 
bility. The reason is plain : — you have in- 
vited counter-excitements — you have grieved 
the Holy Spirit— you have armed yourselves 



CHRISTIAN PERFECTIOX. 



251 



against his influences. Where is the mystery, 
then, in your present spiritual condition — in 
your state of insensibility and apparent incapa- 
bility of being properly stimulated by the great 
motives of the gospel ? But remove the cause, 
and in the mercy of God the effect will cease. 
God vet waits to be oracious — his hand is 
stretched out still — and he is as ready as ever 
to soften, draw, -and mold, the submissive and 
yielding heart. I must, however, hasten to an- 
other particular. 

3. tVe must exercise feelings of contrition. 

A deep and permanent godly sorrow must 
take possession of our hearts. This feeling will 
arise from a conviction of hidden corruptions 
and inward unlikeness to God — will consist 
in a perfect self-abhorrence and self-renuncia- 
tion. If we have not wickedly departed from 
God, or backslidden in heart, it will not imply 
condemnation or a sense of guilt. It is a feel- 
ing which is entirely consistent with a sense 
of the divine favor, or the evidence of pardon. 
It is a self-loathing, arising from clear views of 
the holiness of God, and the deep taint of hu- 
man depravity. The experience of Job fur- 
nishes a fine illustration of the repentance of a 
justified person who seeks a clean heart. Be- 
fore God, by a mysterious chain of providences 
and the revelation of himself, had led him to a 
full view of the hidden corruptions of his na- 
ture, he justified himself. But what were his 
subsequent views ■ Saith he, I have heard of 
thee by the hearing of the ear, but now mine 



252 SCRIPTURE DOCTRINE OF 

eye seeth thee ; wherefore I abhor myself^ and 
repent as in dust and ashes." His former views 
of God had been comparatively obscure, and he 
had thought proportionably well of himself. But 
a clear revelation of the holiness of the divine 
character brought him into the dust. We know 
not that even now he accuses himself of fla- 
grant iniquity, but still he sees occasion for in- 
finite self-abhorrence, and the most profound 
repentance. As says the poet : — 

" I loathe myself when God I see, 
And into nothing fall." 

It is true that this repentance can only be 
originated in the soul by the Spirit of God. But 
it is equally true, that its exercise is dependent 
upon volition, and hence it is a human duty as 
well as a divine grace. A sinner may feel re- 
morse without his consent and against his will, 
but true godly sorrow is a voluntary state of the 
mind. It is the result of consent given to the 
claims of our rightful Sovereign — the fruit of 
cherished convictions. The damned in hell 
will doubtless feel eternal remorse, but their 
dark bosoms will never be the seat of a single 
emotion of true godly sorrow. 

In seeking entire sanctification, we must pry 
into the secrets of our inmost souls. We must 
be willing, yea, desirous, to know the very worst 
of our case. The great deep of our hearts — all 
their hidden recesses — must be matters of toil- 
some scrutiny, and of painful solicitude. Our 
prayer must be like that of David, " Search me, 



CHRISTIAN PERFECTION. 



253 



O God, and know my heart," &c. And upon 
a full discovery of our real vileness, we shall 
lose sight of all the good we have ever done. 
We shall fall into our native nothingness. We 
shall hide our face in the dust — proclaim our 
sinfulness — and, losing all confidence in the 
flesh, we shall look about for some other sanc- 
tuary than our own righteousness. 

When Isaiah saw the Lord sitting upon a 
ihrone, high and lifted up, and his train filled 
the temple then he saw his own vileness, and 
was led to exclaim, Wo is me ! for I am un- 
done ; because I am a man of unclean lips, and I 
dwell among a people of unclean lips." Isa. vi, 
1, 5. When we seek for that true godly sorrow 
for our inward corruptions of which I am speak- 
ing, we should pray for a revelation to the eye 
of our faith of the glories and majesty of the 
divine character. We should study that cha- 
racter — we should turn our eyes from all besides, 
until, " by beholding the glory of the Lord, we 
are changed into the same image as by the 
Spirit of the Lord." 

The states of mind which I have brought to 
view will prepare the way for another, which 
occupies the highest place in the estimate, and 
without which all that we have previously no- 
iced and urged will be of no consequence 
whatever. 

4. The grand condition upon which our entire 
sanctification is suspended, and which must be 
met and discharged, is faith m the Lord Jesus 
Christ, 



254 SCRIPTURE DOCTRINE OF 

We are sanctified as well as justified by 
faith, and in both instances faith is the same in 
nature. It has respect to the doctrines and 
facts, to the precepts and to the promises, of 
the gospel. In relation to the doctrines and 
facts it is credence^ in relation to the precepts 
assent^ and in relation to the promises confidence. 
This great difference between the faith which 
justifies and that which sanctifies wholly, is, 
that the former contemplates simple pardon, or 
the canceling of guilt ; while the latter respects 
the destruction of inward sin, and the entire 
restoration of the divine image. 

I need not here discuss the subject of faith 
in general. It is very important, however, that 
the peculiarities of sanctifying faith should be 
well understood. For the want of this many 
stumble at the threshold, and do not come into 
the possession of the blessing they earnestly 
desire. 

First, then, this faith implies a perception of 
the sufficiency of the provisions of the gospel 
for the complete deliverance of the soul from 
sin, and of the special promise made of the ac- 
complishment of the work for all that believe. 

I scarcely need urge that we shall not — that 
we cannot— rationally seek what we do not see 
provided and promised in the gospel. This 
may be assumed as a matter of course. The 
fact that some may have obtained perfect love 
without a distinct faith in the doctrine of Chris- 
tian perfection as we hold it, is not in the least 
against my position. In all such the subject 



CHRISTIAN P E K F E C T 1 X . 



255 



must have seen this high attainment provided 
and promised in the gospel, and must have 
sought it, though the name or the dejinition we 
employ may never have been used. Names 
are not always essential to things. And though 
we w^ould adhere to Scriptural names, and must 
continue to believe this the safest and best way 
to preserve the identity of the things which 
they are used to signify, yet we doubt not but 
in numerous instances the things themselves 
are enjoyed and realized where, through the 
influence of unfortunate prejudices, the appro- 
priate names are discarded. 

We must then see the provision made for our 
entire sanctification, and that God has explicitly 
promised this blessing. I have before discussed 
those passages where these provisions and pro- 
mises are found, and need not here refer to 
them aoain. It is not difficult to oain assent to 
the general fact that there are such provisions 
and promises. The grand difficulty is in bring- 
ing the matter home to ourselves. This brings 
us to another point. 

Secondly. We must feel an inward confi- 
dence that these provisions are made for us. 

I can much more easily believe that " ex- 
ceeding great and precious promises "are made 
to the church in general, or the believing in 
general, than I can that they are made to me — 
to my unworthy, wretched self. But the faith 
that brings the blessing of perfect love must so 
far honor the riches of divine grace as to regard 
the provision made for me, and made truly 



256 SCRIPTURE DOCTRINE OF 

for me as though there had not been another in 
the whole universe to need such provision. 

As Wesleyan Methodists we all believe in 
the amplitude of the gospel provisions. We 
believe that the blood of Christ can even now 
cleanse the soul from all sin. We contend for 
the truth of the doctrine, and rejoice to hear 
those who have experienced its power make 
profession of the great things God has done for 
them. But ah ! to come home to ourselves, 
how few of us, comparatively, feel a personal 
interest in this great subject ! How many, after 
all, seem to doubt whether it is indeed possible 
for them to attain to a state of entire sanctifica- 
tion ! We must, however, come to this. A ge- 
neral faith, indeed, has its use — it saves us 
from infidelity and universal skepticism ; but it 
will not bring us into possession of the provi- 
sions of the gospel. " Hast thou faith? have it 
to thyself before God." Come thou thyself near 
to the throne of the heavenly grace. Do not 
throw the whole world, nor the whole church, 
between thee and thy God ; but approach him 
with boldness — with humble confidence. Come 
into the King's presence, and be assured he 
will reach thee the golden sceptre, and thou 
shalt find favor and honor from him, whom thou 
hast too long grieved with thy slowness of 
heart to believe all that he hath spoken. But 
there is still a more difficult point to be gained 
before this faith is complete. 

Thirdly. We must believe that this blessing 
is for us noiL\ 



CHRISTIAN PERFECTION. 



257 



The faith that the blessing may be had some 
time or another — at some future indefinite pe- 
riod — will not prevail. It must contemplate 
the provision as within our reach — as now at 
hand. It will not admit of delay — it knows no 
inconvenient season. It says, surely, " Now is 
the accepted time, now is the day of salvation." 
Its language is, " Say not in thy heart. Who 
shall ascend into heaven? (that is, to bring 
Christ down from above ;) or, Who shall de- 
scend into the deep ? (that is, to bring up Christ 
again from the dead.) But what saith it ? The 
word is nigh thee, even in thy mouth, and in 
thy heart : that is, the word of faith which we 
preach ; that if thou shalt confess with thy 
mouth the Lord Jesus, and shalt believe in 
thine heart that God hath raised him from the 
dead, thou shalt be saved." Rom. x, 6-9. 

Here it should be remarked, 1 . That the faith 
spoken of is believing with the heart. And 2. It 
brings the blessing near, right home, and appro- 
priates it. It does not contemplate the great 
salvation as so high or so profound, or so far 
away, that a long journey, or a difficult or doubt- 
ful process, is to intervene before the object 
can be gained. No : glory, and honor, and 
praise, to God and the Lamb, for ever and ever, 
" the word of faith is nigh thee — even in thy 
mouth and in thy heart !" Amen ! so let it be ! 
" Even so ; come. Lord Jesus, come quickly." 

This, I say, is the most difficult point of all 
to gain. Often the enemy entrenches himself 
here, and prepares for the grand encounter. At 




258 SCRIPTURE DOCTRINE OF 



all points previously he had been forced to 
yield. The seeker after entire sanctification is 
enabled to believe such a blessing provided, 
and provided even for him ; but the question is, 
when may he come into possession of it 1 The 
enemy suggests, not quite yet — you are too un- 
worthy — you are not yet prepared for it- — you 
must feel more deeply the need of it — you must 
mourn and pray longer— you must wait patient- 
ly — circumstances are unfavorable — you must 
gather around you more helps — you must go 
somewhere, or do some great thing, before God 
will visit you with the great salvation. Now, 
if we stop and hesitate upon any of these points, 
hell triumphs, and we go out again to sea. But 
here is the very point where we are to honor 
God and confound the devil by believing — ^by 
crediting all God's promises. Hear the Saviour 
now crying out, " Why are ye fearful, O ye of 
little faith ?" And while he marvels at our unbe- 
lief, how is it that we fear to believe ? That we, 
in our blindness, consider it presumptuous to 
credit the word of our great High Priest ? O, 
why not leave our fruitless toiling, and calmly 
and confidently resign our cause to the Captain 
of our salvation ? 

Mr. Fletcher gives us the following beautiful 
illustration of the point I am urging : — 

" Believers generally go on to Christian per- 
fection as the disciples went to the other side 
of the sea of Galilee. They toiled some time 
very hard, and with little success; but after they 



CHRISTIAN PERFECTION. 



259 



had * rowed about twenty-five or thirty furlongs, 
they saw Jesus walking on the sea. He said 
to them, It is I, be not afraid; then they will- 
ingly received him into the ship, and imme- 
diately the ship was at the land whither they 
went.' Just so, we toil till our faith discovers 
Christ in the promise, and welcomes him into 
our hearts ; and such is the effect of his pre- 
sence, that immediately we arrive at the land 
of perfection. Or, to use another illustration, 
God says to believers, ' Go to the Canaan of 
perfect love ; arise, why do ye tarry 1 Wash 
away the remains of sin, calling, that is, be- 
lieving, on the name of the Lord.' And if they 
submit to the obedience of faith, he deals with 
them as he did with the evangelist Philip, to 
whom he had said, ' Arise, and go toward the 
south.' For when they ' arise and run,' as 
Philip did, the Spirit of the Lord takes them, 
as he did the evangelist ; and they are found 
in the New Jerusalem, as ' Philip was found at 
Azotus.' They ^ dwell in God,' or in perfect 
love, ' and God,' or perfect love, dwells ^ in 
them.' " 

5. I would urge the necessity of attendance 
upon all the means of grace. 

We have seen that the only condition, strictly 
so called, upon which entire sanctification is 
suspended, is faith. But this faith must be as- 
sociated with certain states of mind and courses 
of action. It cannot subsist alone. The states 
of mind which precede and accompany this 



260 



SCRIPTURE DOCTRINE OF 



faith I have already noticed. I shall now pro- 
ceed to speak of the course of conduct neces- 
sary to be pursued. 

It will be scarcely necessary to urge that he 
who would seek for entire conformity to the 
will of God must forsake all evil courses. The 
means of grace cannot be acceptably performed 
while we indulge in known sin. The Psalmist 
says, "If I regard iniquity in my heart, the 
Lord will not hear me." Forsaking every 
crooked way, and turning our back upon the 
vain pomp and glory of the world, we must be- 
take ourselves to all the great duties of piety, 
charity, and mortification prescribed in the gos- 
pel. Here I need not go extensively into par- 
ticulars. Some few of the duties which are of 
special importance, and which imply the rest, 
I shall proceed to notice. 

Reading devotion ally the Holy Scriptures, — 
communicating at the Lord's table, — hearing 
the word preached, — fasting or abstinence, — 
and prayer, will be found not only serviceable 
but imperatively necessary. We call these 
means of grace — not because they, of them- 
selves, infallibly secure the grace of God, but 
because they are outward duties, to the right 
performance of which God promises his bless- 
ing. Any negligence in these duties exposes 
a wrong state of the moral feelings, and the ab- 
sence of the essential conditions upon which 
God suspends the gift of the Holy Spirit. But 
we must guard against making any of these 
means either grace itself ox the cause of grace. 



CHRISTIAN PERFECTION. 



261 



Sanctifying grace is a spiritual and invisible in- 
fluence, which proceeds from the infinite full- 
ness of divine love. We can do nothing to de- 
serve it. All we can do is to seek it in God's 
appointed way, and then receive it as a mere 
gratuity, feeling that " after we have done all, 
we are unprofitable servants — we have done 
nothing more than was our duty to do." 

After these general remarks it may not be 
unnecessary to give a more particular view of 
one leading duty — I refer to prayer. Prayer is 
the soul's converse with God — and God has 
seen proper to require it of all. None will 
doubt but God might have instituted some other 
plan or mode of intercourse between man and 
his Maker. None will doubt but he might have 
so arranged the conditions of his kingdom that 
men might receive gracious and saving influ- 
ences without asking for them, had he seen this 
best. But the fact that he has instituted prayer 
as the way or means of access to the throne of 
grace is abundantly asserted in the Scriptures, 
and exhibits no incongruity with any of the 
various developments of wisdom and goodness 
with which we are acquainted in the divine ar- 
rangements. And such an arrangement seems 
an eminent exhibition of wisdom and goodness. 
What better could our heavenly Father have 
done for us than to have said, " Ask, and ye 
shall receive." Poor, and unworthy, and 
wretched as we are, we can " ask." It is the 
province of paupers to heg — they can ask and 
receive^ though they have nothing to pay. 



262 SCRIPTURE DOCTRINE OF 



The faith of which I have spoken has spe- 
cial reference to Christ. It submits to his go- 
vernance, rests upon his atonement, and trusts 
his promises. Prayer for entire sanctification 
principally contemplates the agency of the Holy 
Ghost. The Holy Spirit is the grand efficient 
agent in the great work of renewing the soul in 
the image of God. And for the aid of the Holy 
Spirit we are instructed to pray. It was when 
the disciples were all with one accord in one 
place, lifting up their hearts in prayer, that the 
Holy Ghost fell upon them, on the day of Pen- 
tecost. And our Saviour says, " If ye, being 
evil, know how to give good things to your 
children, how much more shall your heavenly 
Father give the Holy Spirit to them that ask 
him." 

For this baptism of the Spirit we must pray 
in secret. Retiring from the world — shutting 
out its cares — we must pour forth a torrent of 
ardent supplications. Our soul's desires, like 
the smoking incense, must ascend to the very 
heavens, and, curling* around the divine throne, 
present a sweet savor to the Eternal. O 
how heaven-like is the closet ! How sacred the 
place where man is in audience with the Deity! 
Here let the thirsty soul breathe out the unut- 
terable prayer. Though thoughts too big for 
expression may labor in the recesses of the 
soul, there is a consciousness that " God knows 
them all together." Though the anguish of the 
spirit is too terrible for endurance, here the 
soul's best Friend eminently resides, and in the 



CHRISTIAN PERFECTION. 



263 



fullness of his compassion says to the weary 
and heavy-laden, Roll your burdens on me, 
^' Cast thy burdens on the Lord, and he will 
sustain thee." Though your sins are as moun- 
tains, he will annihilate them with a word. " Thy 
sins, which are many, are all forgiven thee." 
Though your corruptions, like a sw^elling tide, 
threaten to bear you away to the gulf of eternal 
ruin, his infinite love will dry up the vast abyss. 
For he promises to *' purge away our sins till 
there be none of them." And though misery 
and grief shall be ready to sw^allow you up, he 
will give you comfort. " For, behold," saith 
he, " I create Jerusalem a rejoicing, and my 
people a joy." Here, then, I say, in your closet 
go to God in prayer, and plead his promises 
and your own wretchedness and wants, and 
God will meet you there, for he has said he 
would. He has promised, and he wall perform. 

Social prayer will be found especially bene- 
ficial. The pious vicar of Madeley especially 
recommends this. 

" Social prayer is closely connected with 
faith in the capital promise of the sanctifying 
Spirit ; and therefore I earnestly recommend 
that mean of grace, where it can be had, as 
being eminently conducive to the attaining of 
Christian perfection. When many believing 
hearts are lifted up, and wrestle with God in 
prayer together, you may compare them to 
many diligent hands which work a large ma- 
chine. At such times, particularly, the foun- 
tains of the great deep are broken up, the win- 



264 SCRIPTURE DOCTRINE OF 

dows of heaven are opened, and ' rivers of liv- 
ing water flow ' from the heart of obedient be- 
lievers. 

^ In Christ when brethren join, 
And follow after peace, 
The fellowship di\dne 

He promises to bless, 
His cliiefest graces to bestow 
Where two or three are met below, 

' Where unity takes place. 

The joys of heaven we prove ; 
This is the gospel grace, 

The unction from above, 
The Spirit on all believers shed, 
Descending swift from Christ their Head.' 

" Accordingly we read, that, when God pow- 
erfully opened the kingdom of the Holy Ghost 
on the day of Pentecost, the disciples ' were 
all with one accord in one place.' And when 
he confirmed that kingdom, they were lifting 
up ' their voice to God with one accord.' See 
Acts ii, 1, and iv, 24. Thus also the believers 
at Samaria were filled with the Holy Ghost, the 
Sanctifier, while Peter and John prayed with 
them, and laid hands upon them."* 

But if we would soon prevail, we must ac- 
quire a habit of prayer that overcomes all difli- 
culties and bends to no circumstances. We 
must pray without ceasing. When we so deeply 
feel the need of full redemption in the blood of 
Christ, that whether we walk in the way, or 
toil in the field, or do business at the counter, 



* Last Check, sec. xix. 



CHRISTIAN PERFECTION. 



265 



or are in the domestic or social circle, our souls 
breathe out every moment the prayer of David, 
Give me a clean heart, O God, and renew a 
right spirit within me," we are upon the very 
threshold of the inner sanctuary. A little more 
holding on upon the horns of the altar — a little 
more faith — one single venture of the whole 
upon " the everlasting arms," and the work is 
done. 

But let it not be forgotten that the offering up 
of our prayers for entire sanctification must be 
characterized by the mental states which I have 
previously described. We must fix our atteu' 
Hon upon this one object. This must be every- 
thing to us. For the time the hell- we w^ould 
be delivered from, must be the hell of inbred 
sin ; and the heaven we w^ould obtain, the hea- 
ven of loving God alone. We must desire it 
above anything besides. We must come to God 
with a broken and a contrite heart. We must 
believe that God is able, and that he is willing 
to do the w^ork for us, and to do it now. With 
these feelings and view's, in this condition of 
the mind, we must come to God in prayer, and 
as sure as God is, he will give us the desire of 
our hearts. 

This, then, is the way in which we are to 
go on to perfection, or to secure that entire 
sanctification which God, who is faithful, has 
promised, and which we may have, thank God, 
even now. 

I will conclude this lecture with several 
cautions. 



266 SCRIPTURE DOCTRINE OF 



1. Do not be frightened from your purpose 
by the heat of the conflict. 

A great object is to be gained, and if great 
difficulties are to be overcome, and great sacri- 
fices to be made, what is this more than should 
be expected ? Indeed, it should little concern 
us how God shall see proper to bring us to our 
desired haven, only so that we are safely brought 
there in due time. And what if, to mortify our 
pride, he drag us through the mire ? What if, 
to melt our stony hearts, he bring us through 
the fire ? What if, in bringing us into the land 
of Canaan, he makes us contend with the swell- 
ings of Jordan ? Yea, what if he bring us through 
the wilderness — through an enemy's land ? What 
if we are called to encounter fierce opposition, 
and to hear the noise of war and of the battle, 
and to take the land at the point of the sword ? 
What of all this ? The Captain of our salvation 
goes out before us, and promises to lead us 
safely through. He never lost a battle. He 
has vanquished death — conquered the powers 
of hell — and procured for us eternal redemp- 
tion. All we have to do is to trust our cause 
with him and follow his heavenly guidance. 
And though he bring us through the fire, or 
through the water, he will see that we come in 
safety and in triumph to the mount of holiness, 
even to our spiritual Jerusalem. But this is a 
blessing not reserved for the cowardly and the 
faint-hearted, or for those who lust for the flesh- 
pots of Egypt. They will die in the wilder- 



CHRISTIAX PERFECTION. 



267 



ness — fall by the hand of the destroyer, and 
perish miserably for ever and ever. 

2. Be not in too great haste to enjoy the com- 
forts of this blessed state. 

[Make the victory your object, and you will 
in due time be enabled "to enjoy the spoils. 
Seek, principally, that the work should be deep 
and thorough ; that your heart should be fully 
circumcised : that all the enemies of the Lord 
should be slain, not doubting but when this is 
done, God will set up the empire of peace in 
your soul. 

3. Be not impatient with apparent delays. 
If God does not come at once, it is because 

you are not ready to receive him. And if your 
unbelief has delayed the application of the 
sovereign remedy, why should you find fault 
with God : Should you throw yourself still fur- 
ther out at sea because you have not been per- 
mitted to enter the harbor by an impracticable 
passage ? Xo, no ! ]Make your observations 
anew. Improve by your former errors. Ah ! 
abandon your former pilot, worldly prudence, 
and put yourself under the direction of the one 
infallible, unerring Guide, who will in due time 
bring you into the port of peace, 



268 



SCRIPTURE DOCTRINi? OF 



LECTURE XI. 

THE MOTIVES AND REASONS FOR SEEKING EN- 
TIRE SANCTIFICATION. 

Without holiness no man shall see the Lord." Heb. 
xii, 14. 

The interest of the subject heightens as we 
proceed— the point next to be considered is in 
advance of anything heretofore presented. It 
is indeed important to have right views of the 
subject. I have accordingly endeavored to pre- 
sent it in as clear a light as possible. But after 
all, the great object is to feel properly impressed 
with the importance of a personal experience 
of the great work in our own hearts. Our know- 
ledge upon the subject will be of comparatively 
small importance, if v/e remain unaffected by its 
great motives. The object of all doctrinal dis- 
cussion should be to prepare the way for action 
— to give birth to practical movements. 

There is an impressiveness in truth itself 
which awakens and stirs the mind not armed 
against it. But there are certain great sanc- 
tions whose office especially is to produce the 
right impressions, and to call the powers of the 
soul into action. The human mind is so con- 
stituted that it will be influenced by motives. 
And the kingdom of Christ is suited to this fea- 
ture of man's rational and moral nature. Mo- 
tives high, vast, glorious, and terrible, are 
brought to bear upon the requirements of God, 



CHRISTIAN PERFECTION. 



269 



to give them their due importance, and make 
them practically influential. The great argu- 
ments of the gospel must take so deep a hold 
upon the moral feelings as that the will of God 
becomes the paramount principle of action. To 
bring out some of the leading reasons which en- 
force the duty of seeking entire sanctification — 
of going on to perfection — shall be the purpose 
of this lecture. 

1. It is the will of God. 

This the apostle expressly asserts. " It is 
the will of God, even your sanctification." 
1 Thess. iv, 3. Again : " The God of peace 
sanctify you wholly. Faithful is he who call- 
eth you, who also will do it." 1 Thess. v, 23, 
24. There are two senses in which the will 
of God may be understood, in both of which it 
is predicated of our entire sanctification. The 
first is the permissive sense. This implies that 
God is willing that we should be sanctified 
wholly ; it is in perfect accordance with his 
good pleasure. He has no plan, or purpose, or 
desire in opposition to our entire conformity to 
his image. This, considering the evil nature 
and the ruinous efifects of sin, is a development 
of his goodness, and should of itself be a sufii- 
cient reason for our availing ourselves of the 
privilege so graciously vouchsafed. The case 
is just this : we have about us the remains of a 
deadly malady, and our good Physician is will- 
ing to put forth his skill, and effect in us a per- 
fect cure. We have in our hearts remaining roots 
of bitterness, which ever and anon spring up 



270 SCRIPTURE DOCTRINE OF 

and trouble us, and our grand Restorer is will- 
ing to extract them. Now why should there 
be any hesitating on our part in relation to the 
matter ? If the sovereign cure is desirable, and 
God is willing to effect it, why delay a moment 
in applying for the remedy ? 

But secondly^ it is the will of God in the au- 
thoritative sense — he requires us to seek this 
entire holiness. The length and breadth of the 
evangelical law is this : " Thou shalt love the 
Lord thy God with all thy heart, with all thy 
soul, with all thy mind, and with all thy 
strength;" and what is this but a state of entire 
sanctification 1 — and what less could God re- 
quire ? There is no disagreement among Chris- 
tians here ; all admit that God requires entire 
holiness. But the point in which we differ 
from others is, that we not only logically con- 
clude the attainableness of this state, but urge 
the duty of seeking it now, from the fact of its 
being required. And who can show the argu- 
ment illogical, or the exhortation baseless ? 

The will of God is paramount law. If we 
resist or neglect it, we are guilty of disobedience 
— we contract guilt, and come into condemna- 
tion.- What then is the condition of those Chris- 
tians who do not seek at all the entire sanctifi- 
cation which God requires ? Are they doing the 
will of God? Let all concerned lay their hand 
upon their heart and decide this question ac- 
cording to truth and evidence. I must not be 
understood to say that all who are not entirely 
sanctified are in a state of damning sin : this 



CHRISTIAN PERFECTIOx\. 



27] 



sentiment I have explicitly and honestly disa- 
vowed on a former occasion. But what I do 
mean is, that those Christians who do not seek, 
and seek constantly, for an entirely-sanctified 
nature, fall into condemnation. And I may add, 
that this condemnation must be removed by 
pardon, upon repentance, or it will finally 
"drown the soul in destruction and perdition." 

The will of God, then, both permissive and 
authoritative, is a grand reason why we should 
seek for entire sanctification, 

2. I urge the honor and glory of God. 

The Westminster Catechism truly teaches us 
that " man's chief end is to glorify God and en- 
joy him for ever." God made man for his own 
glory ; and in accordance with this end, he 
made him "in his own image." It is the image 
of God in man that reflects the glory of the 
divine nature. In proportion as man is desti- 
tute of this image does he dishonor God, and 
thwart the high purposes of his being. In our 
natural, unrenewed state, we are entirely desti- 
tute of this image ; in our regenerate state its 
lineaments begin to develop themselves ; and 
in our entire sanctification it is wholly restored. 
How then can we glorify God fully until we are 
wholly sanctified ? 

Again. God is glorified in the accomplish- 
ment of the ends of the Saviour's mission into 
the world. Christ was manifested to destroy 
the works of the devil — he came to abolish sin 
— to redeem his people from its power, and to 
wash them from its stains. How then can God, 



272 SCRIPTURE DOCTRINE OF 

in the highest sense, be glorified in us until this 
is accomplished ? In the Saviour's memorable 
prayer, just before his passion, he bore his dis- 
ciples to the throne of the heavenly grace in 
this language : " Sanctify them through thy 
truth : thy v^ord is truth and then says, "And 
for their sakes I sanctify myself, that they also 
might be sanctified through the truth." John 
xvii, 17, 19. He doubtless speaks here of en- 
tire sanctification, for the disciples had certainly 
already been made the subjects of the first be- 
ginnings of this work. The idea then is that 
Christ had sanctified, i. e., set apart himself to 
the mediatorial work, to the end that his people 
might be fully sanctified through the truth. The 
object of the Saviour's mission is then but par- 
tially accomplished, and God but partially glo- 
rified in us, so long as we are sanctified but in 
part. Shall we then give the Saviour the honor 
of a complete triumph over our fallen natures — 
shall we give to God the whole mead of glory 
— shall Christ be glorified in us, and " the Fa- 
ther be glorified in the Son," in our complete 
restoration to holiness ? 

Finally. God is not glorified in our lives 
until they are fully conformed to his will. St. 
Paul says, " Ye are not your own, ye are bought 
with a price ; therefore glorify God in your 
body and in your spirit which are his." 1 Cor. 
vi, 19, 20. "Wherefore also we pray always 
for you, that our God would count you w^orthy 
of this calling, and fulfill all the good pleasure 
of his goodness, and the work of faith with 



CHRISTIAN PERFECTION. 



273 



power ; that the name of our Lord Jesus Christ 
may be glorified in you, and ye in him, accord- 
ing to the grace of our God and the Lord Jesus 
Christ." 2 Thess. i, 11, 12. A blameless and 
holy life is the only way to honor God before 
the world. And who can suppose that a life 
spotted with many sins in " word and deed," as 
well as in " thought," is as acceptable to God, 
and as promotive of his glory, as one altogether 
unspotted from the world." Every sin soils 
the Christian's garments, and disgraces his high 
and holy profession. If the church is the light 
and glory of the world, and the Christian's 
walk is the outward expression of the hidden 
life within, and the iaibodiment of the true cha- 
racter of that religion he professes, and the re- 
flection of the image of the invisible God, is it 
not upright? Should he not, then, walk as Christ 
also walked ? How else can we fully honor God 
in our lives 1 

In every view the honor of God is concerned 
in our present entire sanctification. As, then, 
we would glorify the God that made us, and 
the Saviour who has redeemed us, we must 
seek a heart wholly renewed — we must "go on 
to perfection." 

3. Our usefulness in the church and the world 
is an important consideration in favor of our 
seeking entire sanctification. 

Our Saviour says to his disciples, " Let your 
light so shine before men, that they may see 
your good works, and glorify your Father which 
is in heaven " Matt, v, 16. If we have been 
18 



274 SCRIPTURE DOCTRIxVE OF 

converted and brought into the church, it is to 
the end that we may add as much as possible 
to the common stock of influence and moral 
power — that we may contribute our quota to 
the tide of effort that, under God, is to work the 
regeneration of the world. And it will be ad- 
mitted on all hands, I presume, that our moral 
power will be precisely in proportion to the 
measure of our grace. If we lose our grace, 
like the salt that has lost its savor, we are 
" good for nothing." If we have little grace, 
we shall do but little good ; and if we are 
"filled with all the fullness of God," we shall exert 
a vast influence upon the best interests of men. 

There are several ways in which we are re- 
quired to exert a good influence upon the moral 
condition of others. One of these is by our 
words, in teaching, exhorting, admonishing, and 
reproving them. When, then, will we be likely 
to do this work the most effectually ? When we 
are " renewed in knowledge after the image of 
God," and when " the love of God is perfected 
in us," and when our walk is " unblamable and 
unreprovable before God ;" or when our under- 
standing is darkened, and our spiritual energies 
are paralyzed, or at least greatly weakened, by 
our corruptions ; and when those we would 
benefit turn upon us the soul- withering rebuflf, 
" Physician, heal thyself ?" In order to teach 
the way to heaven with clearness and efliect, 
must we not be deeply and thoroughly acquaint- 
ed with the things of God ? In order to exhort 
and reprove with all long-suffering and doc- 



CHRISTIAN PERFECTION. 



275 



triae " — to set our face with confidence against 
the world, and " testify of it that its works are 
evil" — must we not be able to say, Herein do 
I exercise myself, always to have a conscience 
void of offense both toward God and men," and 
" our rejoicing is this, the testimony of our con- 
science, that in simplicity and godly sincerity, 
(not in fleshly wisdom, but by the grace of God,) 
we have had our conversation in the world ?" 
x\ll this Paul could say, and what power did it 
impart to his preaching, — what potency to his 
reproofs ! The arguments that convince, and 
the words that burn, come from sanctified lips 
— come blazing from a heart itself on fire with 
the perfect love of God. 

How important then is a holy ministry! Well 
was the injunction given, " Be ye clean that 
bear the vessels of the Lord." The church 
will scarcely take a higher stand in religion 
than that which is occupied by the ministry. 
And the ministry will lead the fiock on in paths 
of peace and holiness in the same proportion in 
which they are themselves possessed of the 
spirit of holiness. And they will be a terror to 
the ungodly, and will check the outbreakings of 
sin, and curtail the tide of corruption in the 
world, in the same proportion in which they are 
possessed of the spirit of the holy prophets, 
apostles, and blessed martyrs of olden time. 

It is, also, vastly important, though it cannot 
be said to be equally important, that exhorters, 
class-leaders, and superintendents and teachers" 
of sabbath-schools, should be clad with the ar- 



276 SCRIPTURE DOCTRINE OF 

mor of holiness and righteousness. Great inte- 
rests are committed to their trust — they are 
made, in a measure, responsible for the spiritual 
improvement and the final salvation of multi- 
tudes of souls redeemed by the precious blood 
of Christ. And the more deeply they are im- 
bued with the Spirit of their Lord and Master, 
the better and the more successfully will they 
discharge their important trust. 

The same may be said of parents and heads 
of families ; and, indeed, to a certain extent, of 
all private Christians. They all are members 
of the great social compact, and all have gifts 
to improve for the edification of the church and 
benefit of mankind. And their vast responsi- 
bilities will be met, as they are holy in heart 
and in life, and in all manner of conversation. 

Another mode of serving the interests of the 
church and the world is by owe prayers. 

We have abundant evidence that the prayers 
of holy men and women are availing. When 
God was about to punish the disobedient Israel- 
ites, Moses threw himself into the breach, and 
by his intercessions the sword of justice was 
stayed. The language of the Almighty upon 
this occasion gives a strong idea of the power 
of prayer. Says he, "Xe^ me alone ^ that I may 
destroy them as though the intercessions of 
his servant bound the hand of justice. While 
Moses prays, God forbears, though the occasion 
is one of great provocation. " Elijah prayed, 
and it rained not upon the earth by the space 
of three years and six months : and again he 



CHRISTIAN PERFECTION. 



277 



prayed, and the heavens gave rain.'' The dy- 
ing martyr Stephen prayed, and the young man, 
Saul, who kept the garments of them that slew 
him, was soon after converted. St. Augustine 
says, If Stephen had not prayed, Saul had not 
been converted. Though we are not assured 
of this in the record, yet there is no hazard in 
presuming a connection between the prayer of 
the martyr and the conversion of the perse- 
cutor. 

Indeed, we have the most ample and positive 
assurances that prayer has mighty influence 
with God. " He will avenge his own elect who 
cry day and night unto him. He will do it 
speedily." And he has even assured us that 

ichatsoever'^ we "ask in faith, nothing doubt- 
ing," he will give it us." This is a wonderful 
promise, but is no less true than marvelous. It 
is almost too much to suppose, that no prayer 
offered up to God in faith can fail of its object. 
It is still true that all prayers offered up to God 
in submission and confidence will prevail. The 
answer may not be given according to our no- 
tions of things, or according to our expectations, 
but will be given in a way far better than we 
could devise. Paul prayed thrice to God that 
he would take away the thorn in the flesh. 
This prayer God answered, but not in the way 
the apostle expected. The answer was, " My 
grace is sufficient for thee." So our believing 
prayers will all be answered, either in the thing 
asked or in an equivalent — or far more than an 
equivalent. All this is as true in relation to our 



278 SCRIPTURE DOCTRINE OF 

intercessions lor others as oar simple petitions 
for blessings for ourselves. 

When, then, may it be presumed that our 
prayers will gain the readiest access to the ear 
of God ? When we love him with a perfect love, 
and believe in him with a perfect faith, and sub- 
mit to his will with perfect resignation : or 
when all our graces are mingled with alloy, and 
deficient in both their compass and vigor ? St. 
John says, " Beloved, if our heart condemn us 
not, then have we confidence toward God ; and 
whatsoever we ask, we receive of him, because 
we keep his commandments, and do those things 
that are pleasing in his sight." 1 John iii, 21, 
22. It is, then, when we do the will of God, 
and keep a pure conscience, that we can ap- 
proach God with "confidence" that "whatso- 
ever we ask we shall receive of him." 

As we then would bring upon the church a 
tide of prosperity ; as we would hold back the 
heaviest judgments of Almighty God from a 
guilty world ; as we would have sinners ar- 
rested by the Spirit of God ; as we would bring 
peace and joy to those who mourn in Zion ; as 
we would help on believers in seeking for en- 
tire deliverance from sin : in fine, as we would 
have our prayers tell upon the best interests of 
the church and the world, we must seek entire 
conformity to the will and image of God. Of 
what avail will be a few cold, heartless, selfish, 
formal prayers ? They will prove a curse in- 
stead of a blessing to mankind. If we would 
have our prayers availing, we must be moved 



CHRISTIAN PERFECTION. 



279 



by ail expansive charity ; " bowels of mercy, 
kindness," &c.; we must exert a commanding 
faith ; we must have power with God. 

The last mode I shall mention in which we 
may exert a good influence upon others, in this 
connection, is that of example. 

Our Saviour said to his disciples, Ye are 
the light of the world. A city that is set on a 
hill cannot be hid : neither do men light a 
candle, and put it under a bushel, but on a 
candlestick ; and it giveth light to all that are 
in the house." Matt, v, 14, 15. Need I attempt 
to prove that Christians will reflect the most 
light when they are most conformed to the 
image of God ? As the spots which sometimes 
appear in the sun do not wholly obstruct its 
light, so the defects which appear in the lives 
of Christians, provided they are not striking or 
numerous, do not render their influence, on the 
whole, pernicious. Still it cannot be a ques- 
tion but a life wholly free from all moral delin- 
quencies is inconceivably more effective in its 
influence upon the well-being of society than 
the one frequently tarnished with acts of diso- 
bedience, or of a worldly spirit. 

When Christians love the Lord with all their 
hearts, love the souls of men more than their 
own ease, honor, or emolument, and " love each 
other with a pure heart fervently," their example 
speaks volumes, and preaches more effectively 
than words in favor of the cause they profess to 
love. Then they " put to silence the ignorance 
of foolish men " Then the gospel acquires an 



280 SCRIPTURE DOCTRINE OF 

influence which wins its way to the hearts of 
the multitude. The sacramental host of God's 
elect — clad with the panoply of God, saved from 
the corruptions which are in the world, and 
armed with holy faith and mighty prayer — 
holds in check the powers of hell, and triumphs 
over the most formidable obstacles. In her in- 
fancy, when few in numbers, the church, by 
her purity, silenced the objections of philoso- 
phers, and broke the power of persecution — 
successfully assailed the strong holds of super- 
stition, and finally demolished the whole fabric 
of idolatry, which had been rendered venerable 
and sacred by the lapse of ages. She " quenched 
the violence of fire, escaped the edge of the 
sword, out of weakness was made strong, waxed 
valiant in fight, turned to flight the armies of the 
aliens." The simple preaching of the cross, 
accompanied by a holy, self-denying life, like 
an earthquake struck dumb a giddy and clamor- 
ous world, and carried terror to the very gates 
of hell ! Who can look back to the period when 
Christianity achieved her noblest triumphs, 
and see altars and temples crumbling to dust, 
and the gods of the heathen given to the moles 
and to the bats — the church multiplied and in- 
creased under the bloodiest persecutions — mar- 
tyrs going to the stake in ecstasy, and their 
very executioners converted by the grandeur of 
their examples, and in their turn following them 
to the possession of the martyr's crown — who, 
I say, can survey these scenes without feeling 



CHRISTIAN PERFECTION. 



281 



convinced that there is a power altogether un- 
earthly in a life of purity and self-denial ? 

These wonderful demonstrations are, no 
doubt, to be expected in the latter times. The 
church is destined to a higher grade of purity 
than she now enjoys. And when the purity 
and simplicity of the apostolic age shall cha- 
racterize the great mass of Christian believers 
— when the institutions of Christianity shall be 
strictly conformed to the original plan, and the 
members of the church shall all stand forth 
completely armed with " the armor of righteous- 
ness on the right hand and on the left," then 
will " the kingdom and dominion, and the great- 
ness of the kingdom under the whole heaven, 
be given to the people of the saints of the Most 
High, whose kingdom is an everlasting king- 
dom, and all dominions shall serve and obey 
him." Dan. vii, 27. 

That we may act favorably upon the condi- 
tion of the church and upon the destinies of the 
world in all these various respects, we must be 
holy. And if we would exert the most potent 
influence upon these great interests we should 
seek entire sanctification. 

4. Our own best interests require that we 
seek entire sanctification without the least de- 
lay. 

I have before urged that it will be a safe- 
guard against backsliding and apostasy. It is 
equally sure that we shall make the most cer- 
tain and. rapid progress in the divine life, and 



282 SCRIPTURE DOCTRINE OF 

enjoy the greatest amount of spiritual consola- 
tion, if we aspire to the whole mind of Christ 
Then may we " always" be caused to triumph 
in Christ" — "rejoice evermore: pray without 
ceasing : in everything give thanks." 

We complain of a want of religious comfort 
— we go mourning with our heads bowed down 
like a bulrush, and scarcely suspect the cause 
to be the want of the high state of grace which 
I here urge. How little solid religious comfort 
have most Christians ! And the cause is, that 
they have so little love, so little faith, so little 
likeness to Christ — so much conformity to the 
world. We sometimes almost reflect upon God 
on account of our barrenness of enjoyment and 
our many failures. But God has only promised 
us his abiding presence, and a fullness of divine 
consolation, and constant victory over the world, 
the flesh, and the devil, on the condition that 
we devote ourselves unreservedly to him — that 
we " go on to perfection." But, alas for us ! 
we are looking for the end without the means : 
we want the crown, but will not bear the cross; 
we thirst for the reward, but object to the labor 
and the sacrifice. 

The crosses and burdens of Christianity are 
easy and sweet to him who is fully sanctified. 
The duties, the most grievous to flesh and blood, 
are to him a source of sacred pleasure. He 
says, in the language of the poet, — 

Labor is rest, and pain is sweet, 
If thou, my God, art here." 

Whether called to endure toils or make sacri- 



CHRISTIAN PERFECTION. 283 

fices, to suffer afflictions or endure reproaches ; 
yea, if required, to leave home and kindred, and 
take up his abode with savage men — to ex- 
change the delicacies and refinements of the 
city, of the parlor, and the toilet, for the desti- 
tution of the wilderness, and the filth of the wig- 
wam, he is ready to say, " What things were 
gain to me, those I counted loss for Christ. 
Yea doubtless, and I count all things but loss 
for the excellency of the knowledge of Christ 
Jesus my Lord : for whom I have suffered the 
loss of all things, and do count them but dung, 
that I may win Christ, and be found in him, 
not having mine own righteousness, which is 
of the law, but that which is through the faith 
of Christ, the righteousness which is of God by 
faith : that I may know him, and the power of 
his resurrection, and the fellowship of his suf- 
ferings, being made conformable unto his death ; 
if by any means I might attain unto the resur- 
rection of the dead." Phil, iii, 7-11. 

And is there not something truly desirable in 
the testimony of a good conscience, and a full 
assurance of the divine protection and blessing? 
If we can lie down to rest with peace of mind, 
and a full assurance that whether we awake in 
this world or the other, all is well ; and arise 
in the morning with a grateful song of praise 
bursting from a full heart ; surely we are in an 
enviable state of mind. In a world of utter un- 
certainty and fluctuation, what state so desira- 
ble as that which is implied in the language 
of Paul : Who shall separate us from the love 



284 SCRIPTURE DOCTRINE OF 

of Christ ? shall tribulation, or distress, or per- 
secution, or famine, or nakedness, or peril, or 
sword? As it is written, for thy sake we are 
killed all the day long ; we are accounted as 
sheep for the slaughter. Nay, in all these 
things we are more than conquerors, through 
him that loved us. For I am persuaded, that 
neither death nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any 
other creature, shall be able to separate us from 
the love of God, which is in Christ Jesus our 
Lord." Rom. viii, 35-39. This is the present 
triumph of perfect love. How desirable is this 
state, then, if we look merely to the present 
life! 

But how does the importance of the attain- 
ment increase when we look to the final hour ? 
When called to contend with the swellings of 
Jordan, of what inconceivable importance will 
it be to us to be in a state of entire readiness 
to pass into our changeless state ! Mr. Wesley 
gives it as his opinion, that most Christians aro 
not wholly sanctified until just before death. 
The evidence of this is not only the fact that 
they do not enjoy the blessedness of the state 
of perfect love for any considerable portion of 
their lives, but also the fact, that as they ap- 
proach the final struggle, they usually pass 
through a series of painful and agonizing re- 
grets with regard to the past, and the most dis- 
tressing misgivings with regard to their future 
and final state ; and are brought at length to a 



CHRISTIAN PERFECTION. 285 

full surrender of themselves to God, and then 
they resign the world with all its dearest inte- 
rests, and sink into eternity full of hope. Now 
believing, as we do, that we may pass through 
this struggle, and come into the possession of a 
faith that lays firm hold of immortality any 
length of time before death, as well as in its 
immediate prospect, why should we delay the 
work until the moment in which, above all 
others, it is the most difficult 1 How much bet- 
ter to be able to say with Dr. Clarke, who, 
when his friends saw his end was near, and 
suggested to him that it would be necessary for 
him to prepare soon to meet his Judge, said 
promptly, / have prepared already/ : to feel that 
we are ready for the approach of death in any 
form and at any time ; and when death shall 
come, to welcome him without fear or alarm : 
to be able to say with Paul, " I am now ready 
to be offered, and the time of my departure is 
at hand. I have fought a good fight, I have 
finished my course, I have kept the faith : 
henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous 
Judge, shall give me at that day ; and not to 
me only, but unto all them also that love his 
appearing." 2 Tim. iv, 6-8. 

Look, also, to the day of judgment, and to an 
eternal state, and see what an accumulation of 
motives here present themselves for an early 
and complete victory over sin. Will it be of 
no importance, then, that we shall have tri- 
umphed early over the evils of our natures 



286 



SCRIPTURE DOCTRINE OF 



Will it detract nothing from our honor and 
happiness that we retained to the very last in 
our hearts some of the enemies of the Lord ? 
In what light will we then view our littleness 
of faith, our apathy in relation to the great work 
of entire holiness ? When Wesley, and Fletcher, 
and Carvosso, and others are seated near the 
throne, where will we be ? These are serious 
questions, which it becomes us wisely to an- 
swer. But I must forbear. The theme is one 
in the sublimity of which our utmost concep- 
tions fail. 

If the souls of men are precious ; if we are 
made in any measure responsible for them ; if 
heaven and hell are realities ; and the judg- 
ment day is not a phantom, " let us go on to 
perfection." O let us be moved by the Saviour's 
sweat, and tears, and blood ; by the agonies of 
the garden ; by the groans of Calvary ; by the 
solemnities of death ; by the terrors of the judg- 
ment ; by the pains of hell and by the joys of 
heaven, to go on to perfection ! Pressed by such 
motives, why ''stand" we "here all the day 
idle?" Earth groans! heaven invites! hell 
threatens ! and yet we sleep ! ! Time flies, the 
Saviour woos, eternity is at hand ! ! ! When 
will the great— the all-absorbing motives of 
God's word exert there appropriate influence 
upon Christians ? Shall we be moved by the 
trifles around us ? shall we spend our time and 
strength in laboring to acquire riches, honors, 
and pleasures ? and shall there be no place in 



CHRISTIAN PERFECTION. 



287 



our minds for such considerations as I have 
adduced ? 

" Come, Holy Spirit, heavenly Dove, 
With all thy quick'iiing powers, 
Kindle a flame of sacred love 
In these cold hearts of ours." 



LECTURE XIL 

THE EVIDENCES OF ENTIRE SANCTIFICATION, 

" He that believeth on the Son of God hath the wit- 
ness in himself." 1 John v, 10. 

It is but reasonable to conclude that if such 
a state as we contend for is ever attained in the 
present life, it would be accompanied by cer- 
tain signs or evidences which would satisfac- 
torily indicate its existence ; at least the sub- 
ject of it would have some sort of evidence of 
his being in that state. It shall be the object 
of the present lecture to inquire into the evi- 
dence which a person entirely sanctified may 
be expected to have of that great change. 

And in the first place, fully to guard against 
all mistaken conclusions, it will be proper to 
consider the subject negatively — to speak of 
several things which are not to be considered 
as evidences of this state. 

1. Exemption from temptation is not to be 
considered as a consequence of the great change 



288 SCRIPTURE DOCTRINE OF 

implied in entire sanctification, or the continued 
enjoyment of that holy and blessed state. 

Temptation in general signifies trial or test ; 
and when it has reference to moral evil, it is 
permitted as a trial of our faith or virtue. 
Temptations to sin are from without — that is, 
they are not impulsions of the mind, but the 
suggestions or solicitations of an evil agent. 
Evil impulses are themselves sin. They arise 
from the corruptions of the heart. " From the 
heart proceedeth evil things," &c. A heart 
that sends forth, as a fountain its streams, cor- 
rupt impulses, must consequently be unsancti- 
fied. But the assaults of evil agents may be 
made upon the purest mind. Our Lord Jesus 
Christ " was in all points tempted like as we 
are, and yet without sin." The great difference 
between the temptations of those who are en- 
tirely sanctified and those who are not, is, that 
the temptation coming into contact with the lat- 
ter, often stirs the sediment of corruption, while, 
assaulting with equal violence the former, it 
meets with uniform resistance, and leaves no 
trace behind but an increase of moral power 
and the fruits of a new triumph. 

The following views of the subject of tempta- 
tion cast much light upon its most common and 
ordinary forms. I do not present them as a 
perfect analysis of the whole subject, nor wish 
them to go for authority any further than they 
are true to the decisions of Scripture and ex- 
perience. Dr. Bates says of temptations:. 

" 1 . They may be distinguished by their 



CHRISTIAN PERFECTION. 



289 



quality. Unnatural thoughts against ourselves, 
and blasphemous of God. are usually from the 
tempter. 

"2. When they make terrible impressions 
upon our spirits, they are his fiery darts. For 
the native offspring of our hearts are conceived 
with freedom and complacency. 

3. They are our infelicities, but produce no 
guilt when resisted by us. As the virgin that 
cried out for rescue from violence was declared 
by God himself innocent, so when the tempted 
soul, with strong cries, prays for divine relief, 
God will not lay those terrible injections to 
our charge. Our Saviour was tempted by the 
unclean spirit, yet was holy, harmless, and un- 
defiled, (]\Iatt. iv, Heb. vii, 26,) and has a com- 
passionate tenderness for those who are tempt- 
ed, and will make them partake of the fruits of 
his glorious victory. It is true, if the injections 
of Satan are cherished by the carnal mind, they 
are ours by adoption, though of his begetting. 
The devil put in the heart of Judas the design 
of betraying Christ, but it was entertained by 
his covetous mind, and involved him under the 
heaviest guilt. The inclinations of carnal men 
are to various sins, to which they are more in- 
clinable by the temptations of Satan ; but that 
does not excuse them from guilt."* 

Another Christian philosopher presents the 
subject in the following perspicuous language : 
Temptations, it will undoubtedly be con- 
ceded by those who have paid attention to the 
^ Spiritual Perfection, pp. 85, 86. 
19 



290 SCRIPTURE DOCTRINE OF 

subject, are objects which are presented by the 
intellect to the sensibilities and the will ; and 
are of such a nature that they have a tendency 
to induce or cause in those sensibilities, (that 
is to say, in the appetites, propensities, and af- 
fections,) and also in the will, an inordinate, 
excessive, or perverted action. The incipient, 
and what may be termed the innocent stage of 
the temptation, is when the object which is 
the medium of temptation is first presented to 
us intellectually ; that is to say, in our mere 
thoughts or perceptions. Our Saviour was 
tempted by having the kingdoms and wealth of 
this world presented before him, as objects of 
desire ; but the temptation went no further than 
the thoughts. It had no effect upon his desires 
or will ; but was immediately rejected. It was 
necessary that the object of temptation should 
exist intellectually ; in other words, that it 
should exist in the thoughts, or be perceived 
and thought of. Without this, viz., the per- 
ceived or intellective presence of the object, it 
is entirely clear that there could not possibly be 
any such thing as temptation. But the tempta- 
tion may exist to this extent without sin. The 
temptations, for instance, to which the Saviour 
was subjected, were in every instance entirely 
without sin ; for the simple reason, that they 
did not go beyond the thoughts ; they did not 
enter into the emotions and desires ; they ex- 
cited no favorable or assenting feeling : they 
caused no accordant action of the will ; but 
were instantly and fully repelled. They were 



CHRISTIAN PERFECTION. 



291 



not like sparks thrown upon tinder, and kindled 
into a blaze ; but rather like sparks thrown upon 
the ocean, and instantly extinguished."* 

It is a question not always of easy solution, 
at what point the mere temptation terminates and 
sin begins — or when we may be said to enter 
into temptation. It will not be consistent with 
my general object in this lecture to enter into 
the metaphysics of this question. I wish to 
present the subject in as plain and practical a 
manner as possible, and not to go into a recon- 
dite disquisition, which would rather perplex 
the subject than render aid to the serious in- 
quirer. I shall, then, simply lay down a few 
general principles which, I hope, will be ob- 
vious and indisputable. 

First, then, I suppose all will admit, that 
when the temptation gains the concurrence of 
the will, the subject contracts guilt. There 
can be no doubt here. The consent of the 
mind to a single act, or a course of actions, 
which God has forbidden, will bring upon us 
his displeasure ; nor will the violence of the 
temptation, or our natural tendencies toward the • 
inhibited object, be any apology for our fault. 
For though God, for wise reasons, suffers us to 
be tempted, yet the temptations which he per- 
mits are not irresistible. 

Secondly. It is equally clear, that when the 
temptation begets in the mind a desire for the 
forbidden object, the subject enters into tempta- 
tion, and so sins against God. The perfectly- 

^ Guide to rui rccliuu. 



292 SCRIPTURE DOCTRlxVE OF 

formed desire, resting upon a forbidden object, 
is positive proof of an alienation of the affec- 
tions from God, and of inherent depravity, the 
workings of which God must ever abhor. 

Thirdly. It is also clear that temptations can- 
not be invited^ or unnecessarily protracted, with- 
out an indication of a sinful tendency toward 
the forbidden object, and consequently such a 
course not only implies the absence of entire 
sanctification, but involves the subject in actual 
sin. The pure mind will not only resist the 
assaults of evil, but will, as far as practicable, 
fly its very presence. 

Another question of no little delicacy is, how 
far we are responsible for our spontaneous emo- 
tions — how far they go toward making up the 
moral character, and when they imply unsanc- 
tified affections. There can be no doubt but 
this class of mental states is much under the 
influence of our habits of thought and feeling : 
that those whose minds are most decidedly un- 
der the influence of religious considerations and 
feelings will experience the fewest instances 
* of such sudden and transient mental emotions 
as seem to indicate internal corruptions, or un- 
sanctified affections, or are of doubtful charac- 
ter. It may be in some cases difficult to de- 
termine whether our spontaneous emotions are 
the workings of a morbid state of the moral 
feelings, or purely the temptations of Satan. It 
is probable God, in his wisdom, has left the 
line of distinction between these mental states 
so deep and obscure, for the purpose of exer- 



CHRISTIAN PERFECTION. 



293 



cising our faculties of moral discrimination. 
And it is not to be questioned but those who the 
most constantly and carefully watch the opera- 
tions of their own minds, and investigate the 
origin and tendency of their mental processes, 
will be the least liable to err fatally in their de- 
cisions upon this point. In a pure and healthy 
state of the mind, it will not be difficult, in 
general, to come to right conclusions in relation 
to the moral character of our thoughts and feel- 
ings — at least so far as is necessary to all prac- 
tical purposes ; and more than this is not at 
all essential. We should labor for such a know- 
ledge of our own hearts, and of the great rule 
of moral duty, that we need not fall into the 
fatal conclusion, either that our temptations and 
infirmities are sins, or that our real sins are 
nothing but temptations or infirmities. 

2. Uninterrupted joy is not to be regarded as 
an infallible accompaniment of entire sanctifi- 
cation. 

Persons in a state of mere justification may 
often be filled with strong consolation, and at 
times be raised to ecstasies of joy ; while it re- 
mains a fact that those whose whole soul and 
body are laid upon the altar are often in heavi- 
ness, for various causes. The changes in our 
physical constitution will often interrupt our 
joy. Sorrow may be a necessary discipline for 
the most perfect Christian, to advance his 
graces and keep him from falling. 

It is not to be doubted but there have been 
cases of persons who, upon some extraordinary 



294 SCRIPTURE DOCTRINE OF 

rapture, have erroneously supposed that all their 
corruptions were taken away. And it is also a 
fact that some who have probably experienced 
the blessing of perfect love have given up their 
confidence upon some season of sorrow, erro- 
neously supposing that if they were freed from 
sin they would never sorrow more. 

Lady Maxwell says, " The Lord has taught 
me that it is by faith, and not joy, that I must 
live. He has, in a measure, often enabled me 
strongly to act faith on Jesus for sanctification, 
even in the absence of all comfort. This has 
diffused a heaven of sweetness through my soul, 
and brought with it the powerful witness of 
purity." Carvosso quotes this passage, and re- 
marks upon it: "I have recorded these remarks, 
because they so perfectly agree with my own 
views and experience."* Two more compe- 
tent witnesses in a case of this kind could 
scarcely b b desired. 

3. It need not be expected that a state of 
entire consecration to God will always be ac- 
companied by extraordinary gifts. 

The entirely sanctified minister will still have 
about him his natural or constitutional infirmi- 
ties. He will probably be no more accurate or 
fluent in his manner of communicating his 
thoughts than before, and may not be so much 
so as many others of far less religious attain- 
ments. There is a difference between gifts 
and grace. We may have an extraordinary 
amount of one, with but little of the other. 
* Memoir of Carvosso, p, 193. 



CHRISTIAN PERFECTION. 



295 



4. Great, apparent success is not to be con- 
sidered as an evidence of this state. 

Many ministers, with a small amount of 
grace, and some, indeed, with none at all, have 
been very successful : and many holy men have 
appeared for the time to labor in vain, and spend 
their strength for naught. This unfruitfulness, 
however, is only in appearance. Futurity will 
develop the blessed effects of their pious toil. 
God will see to that. It is for us to labor in 
the right spirit, and it is with God to give the 
increase. 

I shall now proceed to present what I con- 
ceive may be considered satisfactory evidence 
of a state of entire sanctification. 

1. The witness of the Spirit — the testimony 
of God's Spirit that the soul is entirely sanc- 
tified. 

I shall not now inquire whether any have 
ever felt this inward testimony, presuming that 
the fact will be supposed credible or incredible, 
as the evidence I have adduced in favor of the 
fact, that some have been entirely sanctified in 
this life, shall be credited or otherwise ; for if 
it is conceded that this state is attainable, and 
has been attained, it will not, I presume, be 
very strenuously disputed but that it would 
probably be accompanied by satisfactory evi- 
dence of its existence. A satisfactory evidence 
of a work of grace in general has been admit- 
ted by evangelical divines, as well Calvinist as 
Arminian. Indeed, this seems clearly settled 
in the Scriptures. St. Paul says, The Spirit 



296 SCRIPTURE DOCTRINE OF 



itself beareth witness with our spirit, that we 
are the children of God." Rom. viii, 16. Upon 
this passage the learned Diodati, who was a 
member of the synod of Dort, and assisted in 
drawing up the Belgic confession, makes the 
following comment: "'The Spirit'— viz., As 
he sets us on to call God our father, so like- 
wise assureth us on his part, and sealeth it in 
our hearts, that we are truly his children."* 

The Westminster divines upon this passage 
say, " The Holy Ghost doth not only stir us 
up to call upon God as our father, but doth also 
seal unto our hearts, that we are truly his chil- 
dren : thus the Spirit testifieth to our spirit, (as 
some render the words ;) but if we translate 
them, ' beareth witness with our spirits,' the 
meaning is, that the Spirit witnesseth together 
with our own spirit, which doth likewise help 
to bear witness by observing the proper marks 
of God's adoption, which our spirit findeth in 
ourselves by the Spirit of God. This witness, 
though it be not always alike evident and 
powerful in true believers, yet it doth oftentimes 
manifest itself, even when they are in their 
lowest estate and greatest extremity."! 

St. John also clearly declares this doctrine. 
He says, " He that believeth on the Son of God 
hath the witness in himself." 1 John v, 10. Upon 
these words Diodati says : " In himself— ThaX 
is to say, sounding, and imprinted in his heart, 
by the Holy Ghost, which dwelleth in him, and 

* See Diodati's Annotations, in loc. 
t Annotations, in loc* 



CHRISTIAN PERFECTION. 



297 



certifies, and puis him ont of doubt, concerning 
this truth.''* 

Here then we have explicit proof from the 
New Testament, according to the interpreta- 
tions of the best Calvinistic authorities, of the 
witness of the Spirit — the testimony of the Spirit 
of God to the truth of our adoption. I need 
bring no further proof that this doctrine is 
taught in the Bible, or that it has been held by 
evangelical Calvinists, but may consider the 
matter as settled. 

AVhat I would now urge is, that if a sensible 
evidence of adoption may be expected, the 
same kind of evidence may be expected, with 
increased lustre, to accompany the different 
stages of our progress in holiness. If God 
vouchsafe to the merely justified an evidence 
of gracious acceptance, would he be likely to 
withhold from those, whose hearts are entirely 
consecrated to him, an evidence that the offer- 
ing is accepted ? Indeed, the doctrines of the evi- 
dence of adoption, and of entire sanctilication in 
this life, being proved, it seems a matter of course 
that the inward testimony of the Spirit to the 
truth of the latter, whenever it takes place, 
would be afforded. But this testimony must be 
sustained by other evidences, which I shall now 
proceed to notice. 

2. The inward testimony must be accompa- 
nied by a consciousness of victory over sin. 

The body of sin being destroyed, none of its 
motions must remain. I hope I have been suf- 
'* Aniiotationa. 



298 SCRIPTURE DOCTRINE OF 

ficiently explicit on the subject of temptations 
and infirmities. We do not take these into the 
reckoning when we speak of the motions of sin, 
but refer wholly to those irregularities in the 
movements of the soul which are opposed to 
the will of God, and are consequently incon- 
sistent with a state of entire conformity to that 
will. When the soul is entirely sanctified, all 
these irregular motions subside. Temptations 
may assault a soul in this state, but they wake 
up no rebellion, they agitate no unholy elements. 
The soul is firmly fixed upon the Rock of ages, 
and fully armed against every assault. The 
conflicts of such, though often severe, and some- 
times protracted, finally terminate in a triumph 
over the enemy. They have not to bewail their 
sad defeats in the language of the poet, — 

" Here I repent, and sin again, 
Now I revive, and now am slain; 
Slain by the same unhappy dart, 
Which O ! too often wounds my heart." 

On the other hand their language is, " Thanks 
be to God, who giveth us the victory, through 
our Lord Jesus Christ." 

3. Another evidence of this high and holy 
state is a deep and constant current of love flow- 
ing out toward God and all mankind. 

This love is the same in principle which is 
felt by the merely justified soul, but differs in 
its strength and uniformity. The entirely sanc- 
tified soul loves God supremely, and without 
interruption. No earthly object intervenes be- 



CHRISTIAN PERFECTION. 



299 



tween him and his God. Objects there are in- 
deed which are dear to his heart, but they are 
placed in subordination to God. They are God's 
creatures, and are loved for his sake, but never 
take his place. This precious, perfect love of 
God burns like a fire in the heart of the fully 
sanctified. It melts down and consumes all 
obstacles — it " brings every thought into cap- 
tivity to the obedience of Christ." 

The practical operations of this great princi- 
ple are clearly and strongly represented by the 
great apostle. Charity," [ayaTrrj, love,) says 
he, " suflfereth long and is kind ; charity envieth 
not ; charity vaunteth not itself, is not puffed up, 
doth not behave itself unseemly, seeketh not 
her own, is not easily provoked, thinketh no 
evil ; rejoiceth not in iniquity, but rejoiceth in 
the truth ; beareth all things, believeth all things, 
hopeth all things, endureth all things. Charity 
never faileth." 1 Cor. xiii, 4-8. 

All this is fulfilled in those who are made 
perfect in love. And it would be strange if 
these various operations of love were not mat- 
ters of personal consciousness — if the subjects 
of them were unable to distinguish between the 
genuine workings of this heaven-born principle 
and the operations of unsanctified affections. 

It has been made a question whether this love 
is wholly disinterested, or whether it is con- 
sistent with any regard to our own interests or 
happiness. Upon this question there has been 
much idle and injurious speculation. I have 
no disposition to enter into the metaphysical 



300 SCRIPTURE DOCTRINE OF 

subtiities in which this point has been involved, 
though a brief statement of the true view may- 
be necessary here. 

I conceive that all the disinterested henevo- 
lence that has any foundation in the word of 
God is a benevolence which does not suffer self to 
interfere with the public good, or with any re- 
vealed purpose of God. Further than this we 
are not required in the Bible, nor indeed is it 
possible for us, in the present state, to give up 
a regard to our own personal interests. But 
this does not require us to be willing that we 
ourselves, or our children, or our friends, should 
be damned. God will undoubtedly send the 
wicked to hell, and he will be justified by the 
universe of intelligences in the act. But still 
it is a truth that he has " no pleasure in the 
death of the wicked," and what reason is there 
why v/e should have more "pleasure" in this 
fearful exhibition of God's justice than he has 
himself? If it were indeed possible for us to be 
willing to be damned ourselves, we should in 
that state of mind be wholly incompetent to 
feel the force of a world of motives set forth in 
the word of God. But if I understand the doc- 
trine of disinterested benevolence, as it is called, 
it is something which never has existed, never 
will, nor can exist among men. It is a very 
different thing from the regard to the general 
interest, and an abandonment of the selfish prin- 
ciple — the principle of pursuing the interests of 
self at the expense of the general good — which 
is essential to religion and the well-being of 



CHRISTIAN PERFECTION. 



301 



society. This neither requires us to forfeit any 
real good nor to be reconciled to any real evil. 
But to proceed. 

4. Perfect submission to the will of God is 
a state of mind which will always accompany 
entire sanctification. 

The perfect Christian will have no will of 
his own ; the will of God will be both his rule 
and his delight. When he knows this, though 
it may require him to make sacrifices, or to en- 
dure hardships, unexpected and unparalleled, 
he says, " Thy will be done." All his motives 
and actions must be in accordance with the re- 
vealed will of God, so far as he is capable of 
understanding what that is. The father of the 
faithful was required to offer up his beloved son 
Isaac as a sacrifice upon one of the mountains 
of Moriah. And though a more costly sacrifice 
could not have been demanded of him, he in- 
stantly said, Isaac must be given up! This was 
a great effort of faith, and perhaps an unparal- 
leled instance of submission. But we shall al- 
ways meet occasions to try us whether we will 
do the will of God, ^chen it costs us something. 
And if we pause and object when the manifest- 
ation of God's good pleasure is clear and un- 
doubted, there is in us a want of entire con- 
formity to the will of God. 

5. Those who are made perfect in love 
will feel entire and unwavering confidence in 
God. 

Storms may gather over the heads of the fully 
sanctified, dangers may threaten them, tempests 



302 SCRIPTURE DOCTRINE OF 

of adversity may actually break upon them — 
they may see no way of escape; but though 
not able to walk by sights they can walk by 
faith, and so they are not moved. St, John 
says, " There is no fear in love ; but perfect 
love casteth out fear ; because fear hath tor- 
ment. He that feareth is not made perfect in 
love." 1 John iv, 18. 

6. Such will enjoy uninterrupted communion 
with God. 

That the Christian has fellowship with God 
is both presumed and directly declared in nu- 
merous places in the Scriptures. St. Paul 
speaks of the "fellowship of the Spirit," Phil, 
ii, 1 ; and " the communion of the Holy Ghost." 
2 Cor. xiii, 14. And St. John says, " Truly 
our fellowship is with the Father, and with his 
Son Jesus Christ." 1 John i, 3. And Christ 
says, "If a man love me he will keep my 
w^ords : and my Father will love him, and we 
will come unto him, and make our abode with 
him." John xiv, 23. All this implies — 1. The 
presence of the Holy Trinity. 2. Concord, or 
agreement. And, 3. Intercourse between God 
and the soul. 

And this fellowship, it may be presumed, is 
sensible — it is something of which the soul is 
conscious. It is not a flight of the imagination, 
nor an ecstasy, but a consciousness of the pre- 
sence, the love, and the favor of God, which 
fill and elevate the soul. And what will inter- 
rupt this holy communion with God, if the mind 
is constantly fixed upon him ? In the fully 



CHRISTIAN PERFECTION. 



303 



sanctified this heavenly intercourse is constant 
and uninterrupted. 

" No changes of season or place," — 

no bodily sufferings or privations, no amount of 
temptations, will sunder the cords by which 
God and the sanctified spirit are united. Wit- 
ness the triumphant language of St. Paul upon 
this subject : " Who shall separate us from the 
love of Christ? shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, 
or sword ? As it is written, For thy sake we 
are killed all the day long ; we are accounted 
as sheep for the slaughter. Nay, in all these 
things we are more than conquerors, through 
Him that loved us. For I am persuaded, that 
neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any 
other creature, shall be able to separate us from 
the love of God, which is in Christ Jesus our 
Lord." Rom. viii, 35-39. 

But this blessed security of the soul, it must 
not be forgotten, implies inviolable fidelity — its 
steadfast adherence to Christ. " The love of 
Christ" implies not only Christ's love to us, but 
our love to him. And this love, growing out 
of a lively faith, is the principle of reciprocity 
— of change and interchanore between God and 
the soul. What then but some sad delinquency 
on our part, some want of the requisite purity 
of heart, will interrupt this intercourse ? If 
then our love to God be " made perfect," may 



304 SCRIPTURE DOCTRINE OF 

it not be expected that our communion with 
him will be constant and uninterrupted ? It 
may indeed vary in its sensible manifestations, 
but will not wholly subside, until our iniquities 
separate between us and our God, and our sins 
hide his face from us. Isa. lix, 2. 

Is not this a most blessed state— to feel that 
God is one with us, and makes his " face to 
shine upon us ?" How it turns the world, which 
otherwise is a gloomy prison, into a paradise ! 
But I must not enlarge. 

7. In the last place I would observe, tharthe 
person who has come into this blessed state 
will be able to mark the several successive 
steps through which he passed from the lower 
stages of religious experience. 

If your soul has passed the barrier between 
you and this full salvation, my dear brother, 
you can mark the period when your inward cor- 
ruptions were a burden, intolerable to be borne 
— when you desired deliverance from them more 
than anything besides : when you resolved, in 
the strength of God, to seek this great salva- 
tion ; when it began to appear near at hand ; 
when you was able to consider it as present, 
and claim it as your own. You can recollect 
the revolution which then took place in the 
whole train of your views and feelings. How 
gloriously resplendent appeared the character 
of God — the cross of Christ — the way of holi- 
ness ! How easy it was to believe, to love, to 
obey ; — how small you seemed to yourself ; — 
how worthless all your best performances ; — - 



CHRISTIAX PERFECTION'. 



305 



how the world receded from your view, and 
heaven and glory appeared to come down to 
earth ; — how you desired that this heavenly 
state might be the common privilege of all 
Christians, and how you immediately began to 
talk of the ^reat things God had done for 
you ! 

These I consider the evidences which in all 
ordinary cases may rationally and scripturally 
be expected to accompany the great change for 
which we contend. Some of them may be 
stronger than others, and some of them may be 
occasionally a little obscured by circumstances, 
but a careful examination will bring them to 
view. And where all these evidences are to 
be found, there it may safely be concluded God 
has wrought the great work of entire sanctifi- 
cation. But of the verity of the testimony the 
subject himself is, in the nature of the case, the 
only competent judge. He can only so analyze 
and understand his own feelings as to judge of 
them safely an.d truly. He consequently can- 
not safely submit his case to others for their 
authoritative decision. The matter is between 
him and his God : and though it will be useful 
for him to converse with eminently-holy per- 
sons, and take their advice, and listen to their 
instructions, he must not go to any mortal for 
the decision of the great question, whether he 
has met the terms of entire sanctification, and 
received the impression of the seal upon his 
heart. This is a matter of consciousness and 
of induction which belongs wholly to himself, 
20 ^ 



306 SCRIPTURE DOCTRINE OF 

and which involves personal responsibilities 
which he can transfer to no other. 

I will close this lecture with a single word 
of advice. Let those who are seeking the great 
blessing of a clean heart guard equally against 
credulity and skepticism. 

You may be too ready to believe that God 
lias wholly removed your corruptions. The 
suggestion that this is actually the case may be 
from the devil, designed by your arch foe to 
prevent you from truly coming into the posses- 
sion of the blessing by a thorough prosecution 
of the great work of seeking it with all your 
heart. As seekers of religion are sometimes 
deceived, and build an evidence of pardon upon 
a false basis, so may you conclude you are in- 
deed fully sanctified before you are. I have 
little doubt but this is the case with many, and 
when they afterward find themselves possessed 
of evil tempers, they conclude they have lost 
the blessing, and then are naturally led into the 
erroneous and discouraging conclusion, that it 
is a state most difficult if not impossible to be 
retained. It is consequently of great import- 
ance that we proceed with care in the exami- 
nation of our hearts, and in judging of the in- 
dications that they are wholly the Lord's. It 
is dangerous to fail here. O how should we 
pray to God to search us, and prove us, and 
teach us what we know not ! 

But, upon the other hand, we may be too 
slow to understand the character of the work 
God is carrying on in our hearts. We may re- 



CHRISTIAN PERFECTION. 



307 



quire higher and stronger demonstrations of its 
character and integrity than is consistent with 
the determinations of infinite wisdom. We 
may wish a sign from heaven" — an extraor- 
dinary revelation, and may be unwilling to credit 
the truth of the work until this is vouchsafed. 
In this way we may rob our own souls of the 
comforts of the blessing, grieve the Holy Spirit, 
and give into the hands of the enemy a grand 
triumph. Our own unworthiness, our former 
unfaithfulness, or the greatness of the work, 
must not interfere to blind our eyes to God's 
gracious manifestations. The more unworthy 
the subject, and the greater the work, the more 
glory will redound to God. Turn your eyes 
then, my brethren, from yourselves to God — the 
amplitude of his gracious designs, and of his 
resources to cany them into full effect. Be 
not distrustful. He who commands the winds 
and the seas is at the helm. Hear his interro- 
gation, Believe ye that I am able to do this ?*' 
Let your answer be, " Lord, I believe, help thou 
mine unbelief." And when the work is ac- 
complished, be not like the nine lepers who 
w^ent their way, but like the one stravger who 
returned, and with a loud voice gave glory to 
God. And be assured that you will glorify 
him truly by recognizing his work in all its ex- 
tent, and making no conditions upon which 
you will acknowledge the work accomplished. 
Simplicity of purpose, honesty and diligence, 
will secure you effectually against all deception. 



308 SCRIPTURE DOCTRINE OF 



LECTURE XIII. 

ADDRESS TO PROFESSORS OF CHRISTIAN PER- 
FECTION. 

Let your light so shine before men, that they may 
see your good works, and glorify your Father which is 
in heaven." Matt, v, 16. 

I FEEL it incumbent upon me, before I leave 
this subject, to give a word of advice to such as 
make profession of the blessing of entire sanc- 
tification. This part of my duty I approach 
with great diffidence, as I feel it would be much 
more appropriate for me to sit at the feet of 
those I address, and learn of them my duty, 
than to assume the character of an instructor 
to them. Knowing, however, that a prominent 
trait in the character of perfect Christians is 
deep humility, I cannot doubt but all such 
will be ready to receive instruction from even 
the feeblest of Christ's servants. This con- 
sideration gives me some confidence to pro- 
ceed in the discharge of a duty which, under 
other circumstances, would be quite insupport- 
able. 

Permit me then, dear brethren, to enter some- 
what into detail, and urge upon your attention 
several things which I consider of great im- 
portance to your own spiritual prosperity, and 
your usefulness in the church and in the world. 
For advices of a general character, and for 
much special instruction, you will do well to 



CHRISTIAN PERFECTION. 



309 



consult Mr. Wesley's Plain Account of Chris- 
tian Perfection, and Mr. Fletcher's Address to 
Perfect Christians. Little more indeed of im- 
portance can be said of a practical nature than 
may be gathered from these writers. A few 
points, however, need at the present time to be 
made more prominent, which existing circum- 
stances require should be constantly present to 
the view of that class of persons whom I im- 
mediately address. The present position of the 
controversy : — the errors of several classes of 
perfectionists, and the perpetual effort to con- 
vict our system of a tendency to these errors : — 
the deep solicitude manifested upon the part of 
many serious persons, both among our own 
people, and of other Christian communions, to 
receive light upon the subject, and to be aided 
in their efforts for holiness : — devolve high re- 
sponsibilities upon you. Perhaps there never 
was a time since the age of the holy apostles 
when it was more important that the doctrine 
of Christian perfection should appear a vital 
reality. 

1 . I would first advise you to study the doc- 
trine of Christian perfection with great care. 

The only infallible source of information upon 
the doctrines of religion is the Holy Bible. 
Read this blessed book, particularly the prac- 
tical and devotional parts of it, with a desire to 
find the true standard of religious experience 
and practice which is there set up. Read this 
book with attention, read it with reverence, read 
it with solicitude, read it with prayer. When 



310 



SCRIPTURE DOCTRINE OF 



you open the sacred pages of the Book of books, 
let your prayer to God be, " What I know not 
teach thou me." 

Next to the Bible study Wesley's Plain Ac- 
count. I say study it, for ''plain^^ as is that 
" account,^^ it is by no means to be understood 
fully without study and reflection. The defini- 
tions, the distinctions, the arguments, should be 
so thoroughly impressed upon your minds that 
you can conceive of and use them with circum- 
stantial accuracy at any moment. The want 
of the accurate knowledge of what Mr. Wes- 
ley says upon many points of this great subject, 
on the part of those who profess to follow him, 
and particularly those who profess this blessing, 
has often led them to express themselves in- 
consistently, and thus to give occasion for great 
scandal. Our opponents do not fail to take ad- 
vantage of all such cases, and to use them to 
the great prejudice of the doctrine itself. I do 
not say that you cannot enjoy the blessing of 
perfect love without the clear understanding of 
the subject here inculcated ; I speak with re- 
ference to your usefulness — the influence you 
will exert upon others, and especially the more 
thinking and intelligent portion of your fellow- 
Christians. 

Next to Mr. Wesley read Mr. Fletcher. His 
productions upon the subject of Christian per- 
fection are logical, argumentative, and power- 
fully persuasive. There is an unction accom- 
panying his thoughts and language which 
touches the secret springs of the soul, and 



CHRISTIAN VERY V C r I ' : X . 



311 



eminently prepares it to receive instruction, 
and to enter upon immediate action. 

Read the lives of the holy men and women 
who lived and died in the enjoyment of perfect 
love : — such as Bramwell, Carvosso, Mrs. 
Fletcher, Lady ^Maxwell, and Mrs. Rogers. 
These will give you light as well as heat — will 
present clearly the practical workings of the 
principle. 

Finally . converse with wise and godly per- 
sons upon the subject upon all proper occa- 
sions ; and be sure that you always manifest, 
upon these occasions, a teachable spirit. Do 
not think, because you are older in religion, or 
have experienced more of the blessings of the 
great salvation than others, that therefore they 
can teach you nothing. If it be true that you 
are much better than they are, still they may be 
much wiser than you are, and it becomes you 
to learn all you can, even from those who may 
be your inferiors in all respects, and certainly 
from those who are your superiors in wisdom, 
and in the consideration and confidence of the 
church. 

I urge these efforts to acquire clear and con- 
sistent view^s upon the subject of Christian per- 
fection, because upon you devolves the great 
responsibility of practically carrying out and 
sustaining the gTeat principles which it involves. 
Those Christians who are skeptical with regard 
to the doctrine will turn their eyes from our 
books, and gaze upon yot/, and they will try 
your words, and scrutinize your language : and 



312 SCRIPTURE DOCTRINE OF 

if they see evidence to believe that you know- 
not what you say, nor whereof you affirm, what 
will be their conclusion ? They will too fre- 
quently reason from particulars to generals, and 
say these professors of Christian perfection are 
all bewildered — they can give no intelligible ac- 
count of the matter — they do not understand 
their own authors. And they will be likely to 
conclude that the cause of all this confusion of 
thought arises from the nature of the subject, 
or the manner in which it has been treated. 
And thus the cause is injured — the theme itself 
is degraded, when the fault is only yours. O, 
how much has this great gospel doctrine suf- 
fered through the unskillfulness of its professed 
friends ! Brethren, I would have you always 
awake to the greatness, the magnificence of 
the subject, and ever jealous of its honor, and 
jealous of yourselves, lest the doctrine, true, 
and lovely, and glorious as it is, should suffer 
reproach through the ignorance of its chief 
representatives. 

But the credit of the doctrine is not the only 
reason why it should be well understood by 
those who profess to have felt its power. It is 
of infinite importance to themselves. How 
many begin well in the career of Christian ho- 
liness, who soon relax their efforts, and lose 
their interest in the subject ! This general fact 
may result from several causes : but I doubt not 
a very common cause will be found to be radi- 
cal mistakes as to the nature of the blessing 
they were seeking, or had measurably received. 



CHRISTIAN PERFECTION. 



313 



They had taken up the erroneous conclusion that 
the state of entire sanctification implied a kind 
of physical renovation, or visions and revela- 
tions, or a series of ecstasies, or at least a con- 
stant tide of joy. Finding their feelings to 
subside and to vary, through physical causes or 
change of circumstances, they have been led 
to the conclusion that the state is above mortal- 
ity, or at least too high for them, and so they 
have let go their hold. Timely and proper in- 
struction upon the subject would probably have 
guarded them against these sad reverses, and 
have enabled them to hold on their way, and 
wax stronger and stronger, instead of falling 
into the snare of the grand adversary. If, 
then, you would be proof against the devices 
of the devil, you must avoid capital errors ; and 
if you would avoid capital errors, you must care- 
fully study the subject. 

2. The next advice I would give is, that you 
beware of spiritual pride. 

By spiritual pride, I mean too high an opin- 
ion of your own piety and usefulness. You 
are imminently exposed to this temptation, from 
the circumstances that your character and pro- 
fessions will bring around you many persons 
who may be greatly your superiors in many 
respects, but who will often seek your advice 
and instructions touching the way of holiness. 
Beware lest such instances should work upon 
your spirit — should give you high ideas of 
yourselves — should elevate you, in your own 
estimation, above your brethren. There may 



314 SCRIPTURE DOCTRINE OF 

be many reasons for mortification and self- 
abasement of which you are not aware, and 
there is imminent danger of suffering your zeal 
in the cause of holiness to degenerate into a 
desire for distinction and pre-eminence. Should 
you be taken by this snare of the grand adver- 
sary, you might be led on to affect eminent 
sanctity from selfish motives, and ultimately be 
left to fall and perish ! 

This deadly foe to true Christian perfection, 
spiritual pride, sometimes develops itself in a 
kind of affected humility. All studied efforts 
to show off our low views of ourselves — either 
a phraseology or a general bearing which evi- 
dently exhibits an effort to appear humble — is 
looked upon by the observing with distrust. A 
simplicity of manner, and an unaffected humili- 
ty, which can only result from a thorough 
knowledge of ourselves — of our weakness, un- 
profitableness, ignorance, and short comings — 
are the true ornaments of the Christian charac- 
ter ; and must not be wanting, especially in you. 

3. Beware of putting too much confidence in 
extraordinary manifestations. 

I would by no means throw doubt on such 
extraordinary instances of divine communica- 
tions, and immediate answers to prayer, as are 
to be found in the history of the religious expe- 
rience of some pious persons ; nor would I 
lightly estimate such peculiar divine interposi- 
tions. But what I would have you guard 
against is, a notion that these things are always 
an accompaniment of an eminent degree of 



CHRISTIAN PERFECTION. 



315 



Christian holiness. God was never prodigal 
of miraculous gifts, nor were these always the 
strongest evidences of deep communion with 
him. St. Paul supposes it possible to have a 
wonder-working faith, and yet to be without 
charity. But the age of miracles has passed 
away, and the holiest men and women upon 
earth are equally subject with others to the or- 
dinary laws of nature and providence, and com- 
pelled to " walk by faith, not by sight." We 
should remember that the highest excellence, 
and the sum of all perfection, is love : to love 
God with all the heart is more to be desired 
than the power to raise the dead to life. This 
is the true glory of the Christian character, and 
the most acceptable to God of all attainments 
which may be imagined possible. 

4. Beware of all extravagances in your reli- 
gious exercises. 

I would not discourage a Scriptural and 
reverent expression of feeling in your religious 
devotions — far from it — I would encourage and 
urge this as a duty, as well as a privilege. But 
all undue and overstrained efforts of the voice — 
all uncouth contortions of the body — anything 
in gesture or language calculated to excite lu- 
dicrous emotions, or to bring religion in general, 
or Christian perfection in particular, into con- 
tempt, should be carefully avoided. Every one 
knows well the difference between true religion 
and extravagant muscular exertion. No one 
ever understood this better than did Mr. Wes- 
ley himself, and no man ever spoke more deci 



316 SCRIPTURE DOCTRINE OF 

dedly and scripturally upon the subject than he 
did. Labor always to feel chastened, fervent, 
holy emotions, and your outward expressions 
will be decent, grave, and impressive. You 
will be likely to give no offense to good taste, 
and to give no occasion to the devil to buffet 
you. True devotional feeling is the result of 
divine influence, and is not to be got up by 
physical efforts. Prayer and faith — wrestling 
with God — is the appointed way to the inner 
sanctuary of deep communion with the Invisible. 

5. On all proper occasions communicate to 
your brethren what God has done for you. 

The lamp of holiness is not lit up to be put 
under a bushel, but to be set up in a prominent 
place, that it may give light to all around. Nor 
is there any reason why God should not be 
glorified in this great and precious gift, in the 
same manner that he is in the lower degrees 
of grace. But I say, on all proper occasions, 
and not on all occasions indiscriminately. And 
as to what are proper occasions, you must gen- 
erally judge for yourselves. It is easy to see 
that it would not be proper to speak of your at- 
tainments in this respect in the presence of a 
mixed assembly, where there were many who 
would not be edified, but, on the other hand, 
would be scandalized or offended by it : nor 
would it be proper to do so in conversation with 
scoffers, or cavilers, or any of the various 
classes of opposers of the doctrine of Christian 
perfection. And it is equally easy to see that 
it would be proper to give an accoimt of your 



CHRISTIAN PERFECTION. 



317 



experience of this blessing in select meetings 
of Christian brethren, and in conversation with 
such as are inquiring anxiously after the truth, 
and are prepared to listen to your relations 
with candor, and to profit by your experience. 
And this is all, perhaps, that it is necessary or 
would be proper for me to say upon this point. 
It will often require much wisdom to determine 
when to speak and when to keep silent upon 
the subject. This wisdom is to be gained by 
experience and observation, and he who has 
the most of it will be likely to render most ser- 
vice to the cause of holiness. 

6. Endeavor to preserve a perfect consisten- 
cy between your professions and practice. 

You profess to love God with all your heart. 
Think, O think, what high expectations this 
profession raises in the church ! If now you 
are unsteady in your religious course — if your 
life is defective in the savor of piety — if you 
are not always prepared to make great sacri- 
fices, and to perform great labors, for the honor 
of Christ and the salvation of men — how sad 
will be the disappointment ! Do not suppose 
that your personal enjoyments, be they ever so 
genuine, will be accepted instead of active zeal 
in all the great duties of religion. You must 
not live for yourselves alone : you must live for 
Christ — you must live for the church — you 
must live for the world. Christ, the church, 
and the world, unite in laying these claims, and 
in your professions of perfect love you acknow- 
ledge their equity. 



318 SCRIPTURE DOCTRINE OF 

7. Finally, I would urge that most necessary 
and salutary caution of St. Paul, " Abstain from 
all appearance of evil." 

Upon this point I must beg your indulgence 
if I dwell a little longer than upon any of those 
which I have previously presented. It would 
certainly seem, from this language, that the 
apostle supposes it possible for appearances of 
evil to develop themselves when no evil is in- 
tended, or even suspected by us. Let us illus- 
trate the subject by a few cases. 

An undue devotion to business, extreme ri- 
gor in pressing our claims, and stinted contri- 
butions to benevolent objects, may result from 
our honest convictions of duty to our families, 
our creditors, and ourselves ; but will often 
have the appearance of a worldly spirit, and of 
that covetousness which is idolatry. A boiste- 
rous manner in prosecuting a controversy, ex- 
treme sensitiveness under injuries, and great 
violence in opposing error or sin, may appear to 
us like the operations of a religious regard for 
truth, a proper and commendable self-respect, 
and a zeal for the cause of God ; but to others 
all this may appear like the effervescence of 
unholy tempers — may look very much like the 
workings of angry passions. Our dress and 
equipage may seem to us only decent and com- 
fortahle ; but to the great mass around us may 
appear like the fruits of pride. Our social ha- 
bits may in our view be only such as are required 
by our social relations ; but may appear to 
others to savor of a love of worldly and gay so- 



CHRISTIAN PERFECTION. 319 

ciety. Our manner and spirit may to us appear 
merely cheerful ; but to all others we may seem 
trifling. Or we may, on the other hand, design 
to be merely grave, reserved, and dignified in 
our manner; but may appear to all besides, if 
not austere and scornful, yet sour, cold, and re- 
pulsive. We may value ourselves upon our 
character for plainness and primitive simplicity, 
when we appear to all persons of good taste, 
vulgar, coarse, and reckless of all the decencies 
of life. It is often said, I am a plain, old-fash- 
ioned man — I speak right out, just as I think. 
All very well, if this be not said to justify in- 
delicate assaults upon the feelings of others, or 
a want of respect for the views and opinions of 
those who are entitled to respectful considera- 
tion and kind brotherly treatment. We may 
design to pour just contempt upon some absurd 
opinion or practice ; but may appear to all the 
world as making large efforts to display our 
own wit, or gratify feelings of personal revenge. 
We may seem to ourselves discharging an im- 
perative duty in administering public reproof ; 
but our manner may savor more of censorious- 
ness than of the spirit of brotherly love. We 
may cultivate a zealous manner in our religious 
exercises, and may be really ardent in our feel- 
ings and honest in all our expressions ; and yet 
we may appear to others to affect more than we 
feel — there may seem to be more sound than 
sense, more noise than spirit, in our religion. 

But I forbear. Illustrations might be multi- 
plied indefinitely, but I must give no more, lest 



320 SCRIPTURE DOCTRINE OF 



I should be tedious. I hope I shall not be mis- 
understood. I mean simply to illustrate and 
enforce the apostle's exhortation. And if it 
mean anything, it certainly puts an importance 
upon appearances which too many are unwilling 
to admit. If I have not entirely mistaken in 
the matter, we are here prohibited not only all 
real wrong-doing, but all appearances of wrong, 
either in practice or principle. If this be the 
right view of the subject, we are not at liberty 
to be entirely reckless as to the opinions w^hich 
may be formed of our actions. It is not enough 
that our motives have been good. This would 
indeed be all that would be required if we 
were solitary beings — if we were not associated 
with other men, and constantly acting upon 
them, and contributing to form their character 
and habits. But as it is, we must take heed 
what impressions we make upon the minds 
around us. 

The truth seems to be, that it is the appear- 
ance of evil that does the harm to society. If 
I perform an act which appears to all the world 
wrong, the goodness of my motives will not 
neutralize its influence upon the moral feelings 
of community. Should we ever, then, forget 
that " we are made a spectacle to the world ?" 
Should we be entirely careless of public opin- 
ion ? Should we think it a light thing that we 
have conducted ourselves so indiscreetly as to 
be misunderstood, and to have our motives im- 
pugned ? All this evil may come upon us when 
we have done our very best. But even then 



CHRISTIAN PERFECTION. 321 

we should deeply regret it, and carefully and 
anxiously inquire whether the mischief may not 
have originated in some negligence on our part, 
and how the like evil is to be avoided in the 
future. Let us never forget, that if our actions, 
words, or spirit have " the appearance of evil,'* 
we are in all such cases inflicting a wound upon 
the moral feelings of others — our example is 
essentially injurious — and so far we are helping 
on the cause of sin and error ! What an as- 
tounding consideration is this to a tender con- 
science ! And shall we diligently labor to 
build up the cause of Christ with one hand, and 
pull it down with the other ? Shall we, through 
our want of true Christian prudence, more than 
neutralize all our exertions in the cause of truth 
and holiness ? God forbid. Will we sufler 
others with lower religious attainments to exert 
a better influence upon society ? This would 
be truly lamentable. It would indeed be, in a 
sense, to hide our talent in the earth. 

The good of society, the glory of God, and 
our own dearest interests call loudly upon us to 
heed this wise and always timely admonition. 
It comes home with peculiar force to those who 
have experienced the blessing of perfect love. 
You, dear brethren, of all others, should be 
without reproach — should keep your garments 
unspotted from the world. There should be a 
circumspection, a vigilance, an integrity, an up- 
rightness of life that will always impress the 
beholder with respect for your character and 
professions. You should not only he pure y but 
21 



322 



SCRIPTURE DOCTRINE OF 



unsuspected. There should be no appearances 
which do not exactly correspond with the prin- 
ciples and feelings of your hearts. Upon your 
life, your actions, your words, your counte- 
nance, your spirit, should be inscribed, " Holi- 
ness to the Lord." 

But should any inquire, how all this eleva- 
tion of character and consistency of behavior 
are to be attained ? I would answer, that one 
habit properly established will, with that con- 
stant divine aid which God has promised to the 
faithful, secure the object. Only have always 
resting upon your heart a sense of the importance 
of the impressions you are making upon others. 
This state of mind will lead you to a daily ex- 
amination of yourself, and a strict scrutiny of 
your ways. And you will acquire a clearness 
of perception and an acuteness of discrimina- 
tion as to what acts are in keeping with your 
high professions, which will save you from a 
multitude of errors, which, though small in 
themselves, are still blemishes in your charac- 
ter. All our faculties, both of body and mind, 
are improved by exercise. Exercising your 
moral sense, or, if you please, your conscience, 
will increase its power of discrimination : and 
hence, if we desire to acquire a tender and a 
discriminating conscience, we must task it with 
an abundance of labor. If we would have a 
clear spiritual vision, we must habitually exer- 
cise it upon minute objects — upon small matters 
— upon appearances of evil. Mr. Wesley says, 
** He that neglects little things shall fall by 



CHRISTIAN PERFECTION. 



323 



little and little." How many have proved the 
truth of this maxim by sad experience ! 

But never forget that all your help must come 
from above. If you have the grace to avoid 
evil, and the wisdom to abstain from all ap- 
pearance of evil," the God of all grace and wis- 
dom must give it to you. All our righteousness, 
all our strength, all our wisdom, are directly 
from God, through Jesus Christ our Lord. To 
whom be glory for ever and ever. Amen. 



* 



INDEX. 



Anabaptists said to have been perfectionists. Page 105 

Not a matter of concern tons 107 

Augustine, St., on Phil, iii, 12, 15 237 

Baptisms, doctrine of 8 

Barnes, Rev. A., Commentary of, on Rom. vii. 171-173 

Bates, Dr. William, on temptation 288, 289 

Bloomfield, Dr., on the seventh of Romans 176 

Buck, Rev. Charles, denies the attainableness of 

perfection 89 

Calvin denies the attainableness of perfection.. 88, 109 

On the law 142 

On the word "impossible" 180 

Asserts that Paul was subject to pride 239 

Cartwri^ht says we must not pray to be freed from 

sin m this life 183 

Carvosso on joy 294 

Cathari, some account of 105 

Clarke, Dr. A., his views of perfection 59-64 

Commentary upon Phil, iii, 12-14 234-237 

Communion with Grod an evidence of sanctification 302 

Confidence an evidence of entire sanctification 301 

Contrition necessary in seeking holiness 251, 252 

Death purgatory, the, of Dr. Snodgrass 128 

Dick, Dr., denies the attainableness of perfection . 89 
Diodati, Commentary of, on Phil, iii, 14 236 

On the witness of the Spirit 295, 296 

Disinterested benevolence, Prof. Finney's views of 97, 98 

How far true 299, 300 



Faith toward Grod 8 

The condition of entire sanctification 253, 254 



326 



INDEX. 



Faith, what implies Page 254-258 

Feeling of our need of entire sanctification neces- 
sary 248-251 

Finney, Professor, his statement of the doctrine of 

entire sanctification 78-83 

Flesh, sinful, what 191-193 

Fletcher, Rev. John, his statement of the doctrine 

of perfection 55-59 

Against the identity of regeneration and entire 
sanctification 196 

Gifts, extraordinary, not an evidence of entire sanc- 
tification 294 

Grace, life of 42 

Gradual, in what sense entire sanctification is 123 

Hands, laying on of 9 

Hedding, Rev. Bishop, views of, on perfection.. 70-75 
Hodge, Dr., Commentary of, on Romans vii.. 163-169 

Holiness, being renewed in 43 

Hooker defines perfection 28, 29 

On attempting an impossibility — 182 

On iQterpreting Scripture language 209, 210 

Instantaneous, in what sense entire sanctification is 123 

Interpretation, rule of 209 

Transgressed by Drs. Snodgrass and Woods 208, 209 

Joy not an evidence of entire sanctification 293 

Judgment, eternal 9 

Justification, what , 30, 31 

Blessedness of „o 31, 32 

Knowledge, renewed in 42 

Knox, Alexander, eulogy of, upon Mr. Wesley, and 

the doctrine of perfection - 119-121 

Law, the OberHn divines charged with letting 

down the 83 

Doctrine of perfection said to dishonor the 132 

Sense in which the, is set aside 134 



INDEX. 



327 



Law, this sense of, sanctioned by authonties Page 140-147 
The, set aside as a condition of salvation ... 140, 141 

Love, the fulfilling of the law 136-139 

Supreme, an evidence of entire sanctification 298, 299 

Macarius, concerning the return and triumph of sin 

after justification 35 

Malian, President, his statement of Christian per- 
fection 77-80 

On the gi'ace exercised in our sanctification 93, 94 

Maxwell, Lady, on joy 294 

Melancthon on the law 141, 142 

Methodists, Mr. Knox's opinions of 119-121 

Not favorers of fanaticism 121, 122 

Nordheimer, Dr., a rule in the Hebrew Grammar 

of, quoted 158 

Novatians, some account of 105, 106 

Oberlin di\'ines, \aews of, on perfection 77-83 

Have met with two classes of opponents 84 

Difierence between them and Methodists. Ob- 
jectionable features of their theory of per- 
fection .\ 96-101 

Objections against the doctrine of perfection. 
A series of, stated and answered — 

1. It is Pelagianism 101 

2. Identified with fanaticism 105 

3. Opposed by the Refonners 108 

4. Human weakness forbids it 109 

5. No examples 112 

6. The nearer we approach it the more dis- 
tant it seems 112 

Hastens sanctification to too sudden a conclu- 
sion 113 

8. Injurious to rehgion 117 

9. Disagrees with facts 122 

( 1 . ) Against a growth in grace 122 

(2.) AU are afflicted 123, 124 

(3.) All are required to use the means of 

sanctification 125 



328 



INDEX. 



(4.) None arrive at a perfect knowledge of 

the truth Page 126 

(5.) All Christians have corruptible bodies 127 
10. Dishonors God's lav^, 132; Scripture tes- 
timony, 156 ; 1 Kings viii, 46, and Eccle- 
astes vii, 20, 157, 158; James iii, 2, 160, 
161; 1 John i, 8, 161, 162; Romans vii, 
162-175. 

Against the necessary continuance of sin in be- 
lievers until death 180 

1. Makes it our misfortune, not our fault 181 

2. Nourishes spiritual sloth 182 

3. Gives too much credit to death 184, 185 

4. Adds a qualification to the doctrine of sanc- 
tification contrary to Scripture 185, 186 

5. Is dishonorable to Christ 186, 187 

7, Supposes a connection between sin and the 

body wholly unauthorized 187, 188 

Peirce, Dr., Commentary on Hebrews vi 10, 11 

Ditto on Philippians iii, 14 234 

Pelagianism objected against perfection 101, 102 

The objection of, lies against Dr. Woods and the 
new school divines 104 

Perfection — Go on to, 27. Meaning of the word — 
Dr. Macknight's sense of the word, as in Heb. 
vi, 1, 28. Dr. Clarke's, 28. Hooker's definition 
of, 29. Different kinds of, ih. What, as taught 
in the Scriptures, ib. Implies holiness, or entire 
sanctification, 30. Wesleyan theory of, ^7-77. 
Does not exclude mistakes and infirmities, 51-54. 

Perfection, legal, Oberlin divines on 77-83 

Held by the Oberlin divines 78-83 

Not held by Wesleyan Methodists 7Qy77 

Pond, Dr., views of, concerning the legal perfection 
of the Oberlin divines, 79 ; concerning the evan- 
gelical system, 133. Misrepresents Mr. Wesley, 
139. Adduces cases in which the pious fall into 
sin, 230, 231. 

Prayer for entire sanctification 261-265 

— for others, availing as we are holy 276-278 



INDEX. 



329 



Principles, elementary, we must leave, 7. First, 
of tlie doctrine of Christ, 8. In what sense we 
must not leave, 10-14. In what sense we must 
leave, 15, 16. Reasons for leaving, 15-18. 

Purgatory implied in the theory of Dr. Snod- 
grass Page 127-131 

RefoiTners, opinions of, objected against perfection 108 

Regeneration, what 30 

Repentance from dead works 8 

Resurrection of the dead 9 

Re\'iew, Cludstian, objection of, to the doctrine of 

perfection 101, 102 

Review, Princeton, objection of, to the doctrine of 

perfection 117 

Adduces Scripture proof for the continuance of 

sin 156, 157 

Righteousness, being renewed in 43 

Romaine denies the attainableness of perfection . 88 

Rosenmuller on the seventh of Romans 175 

Sanctification — word does not always imply per- 
fection 30 

begins with justification 33 

entire, what, 36. Dr. Clarke's definition 

of, 36. Mr. Watson's, 36. Mr. Baxter's, 37, 38. 

entire, embraces two things — death to sin, 

and life to righteousness 38, 39 

progress of, represented as rapid, and its 

consummation not long delayed 115, 116 

entire, not attributed to death, 184, 185. 

Not identical with regeneration, nor a necessary 
concomitant of justification, 194-204. Attain- 
able — direct Scripture proof, 205-243 : — 

1. God's commands, 207. 2. The provisions 
of the gospel, 213. 3. The promises, 217. 
4. Is a matter of prayer, 222. 5. In- 
stances, 226-243. 

the way to attain 244-267 

1. A definite notion of, 244, 245. 2. Feeling, 
248. 3. Contrition, 251. 4. Faith, 253. 



330 



INDEX. 



5. The means of grace, 259. 6. Prayer, 261? 
secret, 262 ; social, 263 ; habitual, 264. 

Sanctification, motives to seek Page 268-287 

1. It is the will of God, 269. 2. For the glo- 
ry of God, 271. 3. Usefulness, 273. 4. Our 
own interest, 281-287. 

evidences of, what are not— 

1. Exemption from temptations, 287-293. 
2. Uninterrupted joy, 293, 294. 3. Extra- 
ordinary gifts, 294. 4. Success, 295. 
What are— 1. The witness of the Spirit, 295- 
297. 2. Victory over sin, 297. 3. Love, 
298-300. 4. Perfect submission, 301. 5. Con- 
fidence, 301. 6. Communion with God, 302. 
7. An ability to mark the steps, 304. 
A word of caution to such as seek 306, 307 

entire, advice to those who profess 308-323 

1. To study the doctrine, 309. 2. To beware 
of spiritual pride, 313. 3. Against undue 
confidence in extraordinary manifestations, 
314. 4. Against extravagances in religious 
exercises, 315. 5. To communicate what 
God has done, 316. 6. To preserve con- 
sistency between profession and practice, 
317. 7. To abstain from all appearance of 
evil, 318. 

Sin may exist where it does not reign, 32, 33. Is 
suspended in the justified, but not wholly de- 
stroyed, 34. 

Macarius, concerning the return and triumph of, 

after justification 35 

Not in the body, but the soul 187 

Argument that it is in the body, considered 189-191 

Snodgrass, Dr., views of, concerning the legal per- 
fection of the Oberlin divines 79, 80 

alledges several objections against perfec- 
tion 122-131 

' on the claims of the law 151, 152 

" on the word " attainable " 180 

holds sin in the body, 187. Answers an 

objection 190, 191 



INDEX. 



331 



8nodgras8, Dr., on the meaning of ''perfect" . page 208 
— — objection of, to the argument from the pro- 
visions of the gospel, 213-217. Answer of, to the 
argument from the promises, 218. Assimies, 
without proof, that prayers for entire sanctifi- 
cation are not to be answered in this life, 223. 
On 1 Thess. v, 23, 223, 224. Attempts to prove 
that Paul was not perfect, 233. Argues from 
Phil, iii, 12, 14, 233-237 ; Heb. xii, 1, 237, 238. 
AUedges Paul was subject to spiritual pride, 239. 
Asserts the contention between Paul and Bar- 
nabas as proof that Paul was not perfect, 240. 
Stuart, Prof., Commentary of, on Rom. vii, 22 . 165-167 

on the seventh of Romans 176-178 

on sinful flesh 192 

Commentary of, on Heb. xii, 1 238 

Submission, perfect, an evidence of entire sanctifi- 

cation 301 

Success not an evidence of entire sanctification 295 

Temptations, what 288 

when terminating in sin 288-293 

Toplady, Rev. Augustus, asserts the violence of the 

inward corruptions of the regenerate 114 

Asserts and illustrates the superiority of slow pro- 
gress in religion 116, 117 

Trefifiy, Rev. R., his views of perfection 65-70 

Turretin on the instances of perfection 228, 229 

Watson, Rev. R., his views of Christian perfection 64, 65 
Against the identity of regeneration and entire 

sanctification 197-199 

Wesley, Rev. John, his views on sanctification, 30. 
On sin in behevers, 33. On justification and re- 
generation, 3 1-36 . On Christian perfection, 47-55. 
On the law, 134-139. 
— — explains James iii, 2, and 1 John i, 8 . 160-162 
— ^— against the identity of regeneration and en- 
tire sanctification 194, 195 

Wesleyan theory of Christian perfection 47-77 

Westminster Catechism on the law 144, 145 



332 



INDEX. 



Westminster divines assert that the commandments 
cannot be kept, 89. On sinftil flesh, 192. On 
Phil, iii, 14, 234, 235. On the witness of the 

Spirit Page 295-297 

Witness of the Spirit, 295-297 ; to entire sanctifi- 

cation, 295-297. 
Witsius denies the attainableness of perfection, 88. 
On the law, 143, 144. On praying for impos- 
sibilities, 183. 
Woods, Dr., on the attainableness of perfection, 
84-86. Asserts that his views are in accordance 
with those of evangelical Christians generally, 
87. His assertion refuted, 88-90. Bad logic of, 
91, 92. His doctrine savors of Pelagianism, 104. 
Is opposed to Calvin, 109. On the meaning of 
the word perfection," &c., 208, 209. Answer 
of, to the argument from the provisions of the 
gospel, 216. Answer to the argument from the 
promises, 219, 220. Objects that, if sanctified 
wholly, we should not pray for it, 225. 
Words, their influence 274-276 



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